{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_62944/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_62944","id":"gutenberg_62944","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/62944","summary":null,"tags":["Category: Essays, Letters & Speeches","Category: Philosophy & Ethics","Category: Religion/Spirituality","Christian life"],"text":"EXPERIMENTS\n\n                              OF\n\n                   Spiritual Life & Health,\n\n                           And their\n\n                         PRESERVATIVES\n\nIn which the _weakest_ Child of _God_ may get _Assurance_ of his\n             Spirituall _Life_ and _Blessednesse_\n\nAnd the _Strongest_ may finde proportionable _Discoveries_ of his\n          _Christian Growth_, and the _means_ of it.\n\n            By _Roger Williams_ of _Providence_ in\n                        _New-England_.\n\n                           [Illustration]\n\n             London, Printed, in the Second Month,\n                                 1652.\n\n                         RE-PRINTED BY\n                       SIDNEY S. RIDER,\n                          PROVIDENCE.\n                                 1863.\n\n\n\n\nINTRODUCTION.\n\n\nAs the existence of the following tract was, until quite recently,\nunknown,[A] a few words of introduction, exhibiting its character and\nthe circumstances under which it was written, may not be inappropriate.\n\n[A] Professor Knowles, in his Memoir of Roger Williams, makes the\nfollowing statement: Mr. Williams is said to have published, in London,\nin 1652, a work entitled \"Experiments in Spiritual Life and Health, and\ntheir Preservatives.\" Of this book, no copy has come to our knowledge.\n\nThe object of the work is, briefly to present to the christian the\nevidences of personal piety and guard these evidences from abuse and\nmisapprehension. It is divided into three parts. The author first\ntreats of the evidences of a piety, which, though real, is weak and\nimperfect; secondly, the evidences of a vigorous and maturer piety;\nand the third part contains directions for maintaining and increasing\npiety in the soul of the believer. It is written with clearness and\ndiscrimination, and much resembles the treatises of Baxter on the same\nsubject. It is as well adapted to the condition of christians of the\npresent day as to the condition of those for whom it was written,\ntwo hundred and ten years since. There cannot be found in it a word\nof sectarian bitterness; on the contrary, it everywhere breathes the\nspirit of catholic, christian charity.\n\nThe circumstances under which it was written are certainly peculiar. It\nseems that his wife, to whom he appears to have been tenderly attached,\nhad been dangerously ill, but was now recovering. During her sickness\nhe had been from home, laboring among the Indians; and while absent, he\nwrote this little treatise in the form of a letter to her, his object\nbeing simply to promote her spiritual improvement. At the request of\nhis friends, it was published in London; and a dedication was prefixed\nto it, addressed to Lady Vane the Younger. In this dedication, occurs\nthe following remarkable passage: \"The form and stile I know will seem\nto this refined age too rude and barbarous, and the truth is, the most\nof it was penned and writ, (so as seldom or never such discourses\nwere,) in the thickest of the naked Indians of America, in their very\nwild houses, and by their barbarous fires, when the Lord was pleased\nthis last year (more than ordinarily) to dispose my abode and travel\namong them.\"\n\nAs a writer, Roger Williams has generally borne the reputation of a\nviolent and bitter controversialist. I believe that in this respect he\nhas suffered great injustice. It would seem from this tract, that, on\nthe contrary, his spirit was eminently candid and catholic, and that\ncontroversy was to him a painful duty. In the same dedication he says:\n\"It is true, I have been sometimes prest to engage in controversies,\nbut I can really and uprightly say, my witness is on high, how harsh\nand dolefull the touch of these strings are, [is,] and especially\nagainst such worthies both in old and New England, in whom I joyfully,\nbefore the world, acknowledge (in many heavenly respects) a lively\ncharacter and image of the love of God.\" Every thing in this tract is\nin harmony with such a declaration.\n\nSTEPHEN RANDALL, Esq., a descendant of Roger Williams, a gentleman who\ncherishes a proper respect for the memory of his great ancestor, has\nbeen at much pains to procure the use of one of the only two known\ncopies of this work, and at his instance it is now re-published. It\nis nearly a _fac simile_ of the original copy, retaining, unchanged,\nall the obsolete words and phrases, with all the peculiarities\nof orthography. In this form it will be more interesting to the\npublic, and especially to antiquarians, than it could be made by\nany change whatever. In the hope, that, after the lapse of more than\ntwo centuries, it will again be acceptable to christians of all\ndenominations, and exhibit in a new light the character of a great and\ngood man, it is now presented to the descendants of the Puritans.\n\n  F. W.\n\n _Providence, December 1st, 1862._\n\n\n\n\n[Illustration]\n\n\n\n\nTo the truly Honorable the Lady _Vane_, the Younger.\n\n\nMadam,\n\n_Your favourable, and_ Christian respects _to me_ (_both of former\nand latter date_) _your_ Godly _and_ Christian Letters _to me, so\nmany thousand miles distant in_ America: _And your many gracious_\nDemonstrations _of an humble and_ Christian Spirit _breathing in\nyou; are a three fold_ Cord _which have drawn these lines into your\npresence_.\n\n_While I have sometimes mused how to express a_ Christian gratitude,\n_I am at last perswaded to crave your_ Ladyships acceptance _of these\npoore_ Experiments _of each true_ Christians personall union, _and_\ncommunion _with the_ Father _of_ Spirits.\n\n_It is true, I have been sometimes prest to engage in_ controversies,\n_but I can really and uprightly say, my_ Witnes _is on_ high, _how\nharsh and doleful the_ touch _of those_ strings _are, especially,\nagainst such_ Worthies _both in_ old _and new_-England, _in whom I\njoyfully before the world acknowledge_ (_in many heavenly respects_) _a\nlively character and_ Image _of the_ Son _of God. This broken_ piece,\n_is a breath of a_ still _and_ gentle voice, _none but the_ God _of\nthis_ world, _and the_ men _of this_ world, _can I lightly_ (_at this\nturne_) _expect my_ opposites.\n\n_At other times I have been drawne to consider of the little_ flock\n_of_ Jesus, _his_ Army, _his_ body, _his_ building, _that for these\nmany hundred years have been_ scattered, routed _and_ laid wast _and_\ndesolate: _At present, I onely examine who are the_ personall _and_\nparticular Sheep of Jesus Christ, _his_ Souldiers, _his living_\nmaterials, _though_ scattered, divided, _and not_ compos'd _and ordred\nat their souls desire_.\n\n_I confess_ (Madam) _it was but a_ private _and_ sudden discourse,\n_sent in private to my poor_ Companion _and_ Yoak-fellow, _occasioned\nby a sudden_ sickness _threatening_ death, _into which, and from which\nit pleased the_ Lord _most graciously to cast and raise her_.\n\n_The_ forme _and_ stile _I know will seem to this refined_ age, _too\nrude and barbarous: And the_ truth _is, the most of it was penn'd and\nwrit (so as seldom or never such discourses were) in the thickest of\nthe naked_ Indians _of_ America, _in their very wild_ houses, _and\nby their barbarous_ fires; _when the Lord was pleased this last year\n(more then ordinarily) to dispose of my_ abode _and_ travell _amongst\nthem. And yet, is the_ Language _plaine? it is the liker_ Christs:\n_Is the composure rude? such was his outward_ Beauty: _Are the tryals\n(seemingly) too close? such is the two edged_ Sword _of his most_ holy\nSpirit, _which pierceth between the very_ Soul _and_ Spirit, _and\nbringeth every_ thought _into the_ obedience _of_ Christ Jesus.\n\n_Amongst the many_ Crowns _of_ mercy (Madam) _which it hath pleased\nthe_ Father _of mercies to crowne your_ soul _with, as_ David _speaks\nof his_, Psal. 103. _there are two which justly challenge (and your\nLadyship I know doth humbly acknowledge them) to be the fairest_.\n\n[Sidenote: 1 Cor. 3.]\n\n_The first, That he himselfe most_ high, _most_ holy, (_who makes his\ncommon_ choice, _the_ poor, _Jam. 2. and chooseth few_ Lords, _few_\nKnights, _few_ Ladies, (_few_ wise, _few_ noble, _few_ mighty) _hath\nfreely chosen you_ Madam, _in so gracious and blessed a_ measure, _to_\ndesire _to_ feare _his_ Name.\n\n_A second, That for your dearest_ Companion _and_ Guide _in this vale\nof_ tears (_amongst the famous_ Worthies _of this_ age) _he hath\ngraciously guided you to such a blessed_ choice, _of such an_ Husband\n_on_ earth, _who beares so bright an_ Image _of your_ Husband _in the_\nHeavens, _and in whose most holy and gracious_ hand, _he hath been such\na_ mercifull _and_ faithfull Instrument, _for both the_ freedoms _both\nof the_ outward _and_ inner _man_.\n\n_I doe humbly acknowledge (that upon an absolute account) all is\nmercy, and yet I am also humbly confident, that in a_ respect (_as\nhe graciously remembered his old friend_ Abraham, _and tels us of a\nspeciall love he yet bears the_ Jewes _for_ Abrahams _sake, even so, he\nhath graciously vouchsafed at this present an_ honorable remembrance\n_to the NAMES of some of his more_ eminent _former_ friends _and_\nwitnesses.\n\n_How hath he crowned the_ memory _of those his 2 zealous_ Servants\n_in K._ Henry _the 8th. his days[B] with a most eminent and blessed_\nsuccession _of such_ names _and_ spirits _at this day? and in a\ngracious_ remembrance _of his love to that blessed_ daughter _and_\nwitnesse _of his the_ Lady Vane _in Q._ Maries _dayes; how hath it\npleased his_ wisedom _and_ goodnesse, _to remember and to honour that_\nName, _both in your Ladiship and so many otherways, with so many loving\nkindnesses at this day_?\n\n[B] Cromwel and Lambert.\n\n_My humble cry_ (Madam) _to the_ Lord _shall never cease, those all\nthose your many_ obligations _of both_ temporall _and_ eternall\nmercies, _may_ (_like chaines of_ Adamant) _draw and bind your\nprecious_ Soul _more and more to resolve (by his grace assisting) to\nmake his name_ great, _who hath made your so and so to love his_ Name,\n_his_ Son, _his_ Spirit, _his_ Truth, _his_ Children, _that others at\nthe_ Torch _of your_ exemplary meeknesse _and_ fear _of_ God, _may\nlight and kindle theirs; That your_ Souls-eye _more and more brightly\nmay see him who is_ invisible, _and may so experimentally resent\nthose_ invisible _and_ internal Honors, pleasures _and_ profits _that\nare in him that in comparison_ _thereof the_ visible _and_ worldly,\n_may be accounted by you but_ dreams _of_ shadows, _&c. That your_\ngreat desire _may be a_ likenesse _of so_ high _and_ holy, _and so\ndear a_ Saviour, _and_ (_as in other_ excellencies _so_) _in that\nespecially of a desire_ of saving _others_, _your_ Children, Kindred,\nServants, Friends, _yea_, Enemies: _that neither the pleasing_ calme\n_of_ prosperity, _nor the dreadfull_ storms _of_ changes, _may quench\nor dampe that holy_ fire _of your souls_ love (_in_ Life _and_ Death)\n_to_ Him _whom your_ Ladyship _hath so much infinite cause to love, but\nnever yet saw, in whom, and for ever_\n\n  _I desire to be_\n\n  Your HONOURS unfeignedly faithfull.\n\n  =R. W.=\n\n\n\n\n[Illustration]\n\n\n\n\nTo every truly _Christian Reader_.\n\n\n[Sidenote: Thy Maker is thy Husband. Isa. 52.]\n\nAs it is in the _Earthly_, so it is in the _Heavenly Marriage_ of a\npoor _Sinner_ to his _Maker_. There useth first to passe a _private_\nkindling of Love, and a private _consent_ and _promise_ (which\nsometimes are long) before the _open solemnity_, and the _publike\nprofession_ of a Married Life together. This is my present _designe_,\n(not to controvert the matters of publike _Order_ and _Worship_, but)\nto present some poor Experiments of those Personall _excellencies_ of\neach true beleeving _soule_ and _spirit_.\n\n[Sidenote: Isa. 40.]\n\n[Sidenote: Prov. 21.]\n\nThe Holy _Spirit_ (in _Isaiah_) tels us of _Ballances_ wherein the most\n_High_ weighs the _Hills_ and _Mountains_: As also in _Solomon_, of\n_Ballances_ wherein hee weighs the very _Spirits_, even of men whose\nway is right in their owne eyes. And in _John_ (14.) he commands us to\ntry the _Spirits_, pretending to come from _Christ Jesus_, whether they\nbe of _God_, or no.\n\n[Sidenote: Great pretences to the holy Spirit of God.]\n\nThere is not the grossest _Protestant_ or _Papist_, but pretends to\nthe _Spirit_ of _God_; yea that horrid _Monster Mahomet_, blusht not\nto avouch that in the _Forme_ of a _Dove_, the holy _Spirit_ of _God_\ndid whisper in his _eare_ from _Heaven_. Now blessed is that _Spirit_,\n_publike_ or _private_, who is truly willing and joyfull to lye downe\nin the _Ballances_ of the _Lords_ weighings.\n\nHitherto tend these _Experiments_ of personal Communion with _God_ in\nthe _Spirit of Holinesse_, _Rom. 1. 3_.\n\n[Sidenote: To counterfeit the holy Spirit dreadfull.]\n\n'Tis true, all publike and private _Christian Spirits_, pretend the\n_Spirit of Holinesse_: yea, how great a part of the _World_ pretend\nto be _Christendome_, the _Christian world_, that is, anointed with\nthe _Spirit_ of _Christ Jesus_? But was it _Death_ in _Moses Rites_\nto counterfeit that ceremoniall and figurative _Ointment_, _Exod. 30_.\nwhat shall it be to counterfeit the _Spirit_ of _Life_ and _Holiness_\nit self? What I beleeve therefore (as _David_ and _Paul_ once spake)\nI freely speak: Yea, who can but speak (saith _Peter_ and _John_) the\nThings they have seene and heard? I confesse I spake these first but in\na private _Letter_ in _America_, and thought not that the _light_ in\n_Europe_ should have seen them: But a two-fold _desire_ hath prevailed\nwith me to expose these _Tryalls_ to the _Trying_ of all men.\n\n1. The earnest _desire_ of some _Godly Friends_.\n\n2. Mine owne _desire_ of sowing a little handfull of _spirituall seed_\nwhile the short _Minute_ of my _seed-time_ (the _opportunity_ of life)\nlasteth.\n\n[Sidenote: The least of the little ones of Christ Jesus ought to\nrejoyce.]\n\nMy scope is to fill each truly _Christian soule_ with _triumphing_\nand _rejoycing_: I speak _peace_ and _joy_ to the Weakest _Lamb_ and\n_Child_ (in _Christianity_) that is so _low_, so _weake_, so _litle_,\nso _poor_ in its owne eyes, that it sometimes saith, it hath no\n_Christ_, no _Spirit_, no _Faith_, no _Love_, no nor true _Desire_\nin it selfe. To this poore weake one I speak _peace_ and _joy_, and\nsay, this _spirituall poverty_ is blessed, and is the first _step_ or\n_round_ of that spirituall _Ladder_, _Mat. 5_. Blessed are the poor in\n_spirit_, for theirs is the _Kingdome_ of _Heaven_.\n\nSecondly, I found joyfull _Alarums_ of _Encouragement_ to the _strong_\nto grow (as _Peter_ exhorteth) in the _Grace_ and _Knowledge_ of the\n_Lord Jesus_.\n\n[Sidenote: Communion of Saints most sweet, and to be lamented after.]\n\nTis true, the _communion_ of _Saints_ is _sweet_ and joyfull,\n_strong_ and powerfull, eternally _gainfull_ and profitable; and holy\nand blessed is that _Spirit_ that makes the _Saints_ (who are the\n_Excellent_ of the Earth) its _Delight_, and after that blessed hour of\nthe _Saints uniting_ in _one Heart_, _one Spirit_, _one Worship_, let\nall that love _Christ Jesus_ mourne and lament, and breath and pant:\nAnd yet the weakest and the faintest _Lamb_ that comes but stealing\nin the Crowd to touch the hemb of the _Lord Jesus_ his garment, that\nis content to be esteemed a _Dog_, and to wait for _crums_ of _mercy_\nunder the _Table_ of the Son of _God_: let them I say rejoyce also,\nfor he that hath begun that blessed work by his owne free and eternall\n_Spirit_, will by the same his owne holy _Arme_, gloriously finish it.\n\nI end (_Deare Christian_) with the _proposall_ of two _Christian\nknots_, or _Riddles_, not unsuitable to these present _Times_ and\n_Spirits_?\n\n[Sidenote: Two Christian Riddles, suiting these times and spirits.]\n\n_First_, Why is the _Heart_ of a _David_ himself (_Psa. 30._) more apt\nto decline from _God_, upon the Mountaine of _Joy_, _Deliverance_,\n_Victory_, _Prosperity_, then in the dark _Vale_ of the shadow of\n_Death_, _Persecution_, _Sicknesse_, _Adversity_, &c.\n\n_Secondly_, Why is it, since _God_ worketh freely in us to _doe_ and to\n_will_ of his owne good pleasure, that yet he is pleased to command us\nto _work_ out our owne _Salvation_ with _Feare_ and _Trembling_? Let\nus all humbly beg the _Finger_ (the Spirit) of the Lord to untie these\n_Knots_ for us.\n\n  _I desire to be thine unfeighned in_\n  Christ Jesus,\n\n  _R. W._\n\n\n\n\n[Illustration]\n\n\n\n\nThe _Contents_ of this _Discourse_.\n\n\n_The_ Heads _are three_.\n\n _Under the_ first _are contained the_ Arguments _of_ Spirituall Life,\n _wherein the_ Weakest _and the_ Sickest _Child of_ God _may finde\n its_ Spirituall Life _apparent, though over-cast and_ eclipsed _with\n spirituall_ Weaknesse _and_ Distempers.\n\n _Under the second_ Head, Arguments _of the strength and_ vigour _of\n the Spirit of_ Life _and_ Holinesse: _In which the_ strongest _and\n the_ eldest _in_ Christ, _may find_ Experiments _of Spirituall_\n Health, _and Christian_ Activity _and chearfullnesse_.\n\n _These_ Experiments _respect_,\n\n 1. _The Souls private_ correspondency _with the Lord himselfe_.\n\n 2. _Converse and_ correspondency _with_ Men.\n\n 3. _Private_ Retirednesses _with it selfe_.\n\n _Under the third_ Head _are proposed some_ Means _wherein the_ Spirit\n _of_ God _usually breatheth for the preserving and maintaining of a\n truly Spirituall and_ Christian _Health and Chearfullnesse_.\n\n\n\n\n[Illustration]\n\n\n\n\n The Letter which the Author sent with this Discourse to his Wife\n  _=M. W.=_ upon her recovery from a dangerous sicknesse.\n\n\n  My _Dearest Love_ and _Companion_ in this _Vale of Tears_.\n\n[Sidenote: The true use of sicknesse.]\n\nThy late _sudden_ and _dangerous Sicknesse_, and the _Lords_ most\n_gracious_ and _speedy raising_ thee up from the _gates_ and _jawes_ of\n_Death_: as they were wonderfull in thine _own_, and others _eyes_, so\nI hope, and earnestly desire, they may be ever in our _thoughts_, as a\n_warning_ from _Heaven_ to make ready for a sudden _call_ to be gone\nfrom hence: to live the rest of our _short uncertaine span_, more as\n_strangers_, longing and breathing after another _Home_ and _Country_;\nTo cast off our _great cares_ and _fears_ and _desires_ and _joyes_\nabout this _Candle_ of this _vaine life_, that is so soon _blowne_\nout, and to trust in the living _God_, of whose wonderfull power and\nmercy thou hast had so much and so late _experience_, which must make\nthee sing with _David_ (_Psal. 103_.) _Blesse the Lord O my Soul,\nand all that is within me blesse his holy Name: Blesse the Lord, O my\nSoul, and forget not all his benefits, who forgiveth all thy sins, and\nhealeth thine infirmities: who redeemeth thy life from destruction, and\ncrowneth thee with mercy and loving kindnesse_.\n\nMy _dear Love_, since it pleaseth the _Lord_ so to dispose of me, and\nof my affairs at present, that I cannot often see thee, I desire often\nto send to thee. I now send thee that which I know will be sweeter to\nthee then the _Honey_ and the _Honey-combe_, and stronger refreshment\nthen the strongest _wines_ or _waters_, and of more value then if every\nline and letter were thousands of _gold_ and _silver_. _Hezekiah_ upon\nhis _recovery_ from his _sicknesse_, made a _writing_ (_Isai. 38_.) as\nan _everlasting monument_ of his _praise_ unto _God_, and as a _Goad_\nor _spur_ to _himselfe_ and _others_ in the _wayes of godlinesse_ for\nthe future.\n\nThy _holy_ and _humble_ desires are _strong_, but I know thy _writing_\nis slow, and that thou wilt gladly accept of this my _poore helpe_,\nwhich with _humble thankefulnesse_ and _praise_ to the _Lord_, I humbly\ntender to his _holy service_, and thine in him.\n\n[Sidenote: The outward and inner man.]\n\nI send thee (though in _Winter_) an handfull of _flowers_ made up in\na little _Posey_, for thy dear selfe, and our dear children, to look\nand smell on, when _I as the grasse of the field shall be gone, and\nwithered_.\n\nWee know how it pleaseth the _spirit_ of _God_ to distinguish between\nthe _outward_ and the _inner_ man, _2 Cor. 4_. [Though our _outward_\nman perish; yet our _inner_ is renewed day by day:] It hath pleased\nthe most _high_ to cast downe thy _outward_ man, and againe graciously\nto lift him up, and thereby to teach us both, to examine and try the\n_health_, and _strength_, and _welfare_ of the _inner_.\n\nI will not now enter upon the _Disputes_ about that _question_, what is\nthe _Inner-man_, whether _Christ himselfe_, as some say, or an _Image_\nor _likenesse_ of _Christ Jesus_, as others say. That is a _Candle_ or\n_Torch_ to me, which is written _Ephes. 3_. That _Christ_ may dwell\nin your _Hearts_ by _faith_: unto which agrees that of the first of\n_John_: As many as received him, that is received _Christ Jesus_\ninto the _house_ of their _hearts_ to dwell there by _believing_ and\n_obeying_ of him, they are borne of the _Spirit_, and are the _Sons_ of\n_God_.\n\n[Sidenote: What the _inner-man_ is.]\n\n[Sidenote: Subject to many distempers.]\n\nThis _Inner_ man, this _new-man_ (which after _God_ is created in\n_holinesse_ and _righteousnesse_) I say, this _Inner-man_ hath his\n_tempers_ and _distempers_, his _health_ and _sicknesse_, as well as\nthis _outward-man_ this _body_ of _Clay_.\n\nHence we hear so often mentioned, the _renewing_ of the _inward-man_,\nthe _growing_ and _increasing_ of _Faith_ and _Love_, and other\n_breathings_ of _Gods Spirit_: the _losse_ (that is in a measure,)\nof the _Ephesians first love_. Hence the many _falls_ of the _Lords_\nbest _Servants_, recorded in _Scripture_, and the _sleep_ of the\n_Spouse_ of _Christ Jesus_, although her _heart_ wake in the truth of\n_marriage-love_, which can never wholly dye in her and be extinguished.\n\n[Sidenote: A threefold person in _Gods_ children]\n\nThe holy _Scripture_ mentioneth a _three-fold person_ in all that are\nborne againe, First, the body of _Flesh_ and _clay_, this _outward\nnaturall being_, which must be dissolved and dye, then rise againe to\n_Glory_.\n\nThe second is the body of _corruption_, or _old man_, which being\ndeadly wounded by the _Son_ of _God_ alreadie in all that are his,\nshall shortly give up the _ghost_, and rot, and never rise again.\n\nThe third is this holy, heavenly _inner_ man, of whose _health_ and\ndaily _renewing_ I now discourse, who is born of an immortall seed, and\ntherefore can no more die then _Christ_ himself: _Rom. 6_.\n\n[Sidenote: A spirituall cheerfull temper.]\n\nNow as this _outward man_ desires not onely _life_, and _being_, but\nalso _health_ and _cheerfulness_ in all the living _motions_ and\n_actions_ thereof: So, (and much more ten thousand fold) requires\nthe _inward_ and _spirituall_ man, an _healthfull_ and _cheerfull\ntemper_. For as the Lord loveth a _cheerfull giver_: So loves he also\na cheerfull _Preacher_, a chearfull _hearer_, a chearfull _prayer_,\nand a chearfull _sufferer_ for his Name sake: He loves that the shoes\nof _preparation_ be on our _feet_ ready to run (all _wayes_ and\n_weathers_) the _paths_ of his _Commandments_: That like a _vessel_\nour _leaks_ be stopt, and our whole _soul_ be ready in an holy _trim_,\nand _tightness_, for all his holy employments of us in the greatest\n_tempests_: that like heavenly _souldiers_, our _Arms_ be fixt, or like\nan _Instrument_, the _strings_ of our _affections_ and _parts_ be all\nin tune, to make heavenly _musick_ in the holy _ears_ of our heavenly\n_Lord_ and _King_.\n\nTis true, as it is between a loving _couple_, (and as it was in the\nChurch at _Ephesus_) it is not easie to keep in the first _flame_ of\n_Love_, _fresh_ and _equall_, although the _fire_ of the _truth_ and\n_sinceritie_ of _marriage love_ never die, or be extinguished.\n\n[Sidenote: Spirituall distempers.]\n\nIt is true that _Paul_ cries out (how much more may we) _O wretched man\nthat I am, who shall deliver me from this body of death?_\n\nTis true, that sometimes _corruption_ and _Satan surprize_ and carry\naway the strongest _champions_ of _Christ Jesus_, as _slaves_ and\n_captives_ for a time, untill _Christ Jesus_ rescue, redeem and\nransome, by giving _repentance_ unto his _Israel_, as he did to\n_David_, _Peter_, _&c._ as _Abraham_ rescued _Lot_, and as _David_\nrecovered all his precious _captives_, led _slaves_ away from _Ziklag_.\n\nI am far therefore from passing the _sentence_ of _death_ upon the\nleast of the little ones of _Jesus_, (notwithstanding their _spirituall\nweaknes_, and _sicknesses_) in whom the least _spark_ or breathing of\nthe _spirit_ of _Life_ can be discerned.\n\nAnd I desire to see and lament the _spirituall sicknesses_, and\n_diseases_ of mine own and others _Spirits_, which yet are not unto\n_death_ (as _Christ Jesus_ spake of _Lazarus_) but for the _glory_ of\n_God_, in the _fall_ and _rising_ of his _servants_.\n\n[Sidenote: Distinction between spirituall _death_, spirituall\n_sickness_ and spirituall _weakness_]\n\nYea as _Paul_ distinguisheth of _Gods_ afflicting hand on his _Saints_\nat _Corinth_, so must I distinguish, between these three, _death_,\n_sicknes_ and _weakness_: Every _sicknes_ of _Gods Children_ is not a\n_death_, for the _inner_ man cannot die, no more then _Christ_ himself.\n_Rom: 6_.\n\nAgain, every _weaknes_ is not a _sicknes_, for some are _weak_, little\n_ones_ in the _knowledge_ and _love_ of _Christ_, while others are\ngrown to be _strong_ and _aged_ in _Christ Jesus_; Yea, the _strongest_\nand oldest _Souldiers_ of _Christ Jesus_, who have not thought\ntheir dearest _Heartblood_ to dear for such a _Lord_ and _Master_,\nhave yet been troubled with some _weaknes_, and fits of spirituall\n_distempers_: _Weaknes_ in their Eyes is not discerning aright the mind\nof _Christ Jesus_, _weaknes_ in their _hands_, and _Feet_, hindring\ntheir spirituall _chearfulnes_, and _activity_ in _Christs_ wayes,\nwhich weaknesses yet have not brought them to a down right halting in\n_Christianity_.\n\nI propose therefore (with the assistance of _Gods holy spirit_) to\nexamine these three particulars.\n\n[Sidenote: The Heads of this Discourse]\n\nFirst, what are the _Arguments_ of that measure of _spirituall life_ in\n_Christ_, which yet may stand with great _spirituall weaknesses_ and\n_diseases_.\n\n2ly. What is the _measure_ of the _grace_ of _Christ Jesus_, which may\nbe called the _health_, and _chearfull temper_, and disposition of the\n_inner_ man.\n\n3dly. What are those spiritual _preservatives_, which may keep the\n_Soul_ in an healthful _temper_, free from spirituall _sicknesses_ and\n_distempers_.\n\nIn these _Examinations_ I professe two things: First not to _oppresse_\nthy _thoughts_ and _memory_, with any long _discourse_, intending only\nto send thee after thy sicknes, a little posey fit and easie for thy\n_meditation_, and _refreshing_.\n\n2ly. All my _Flowers_ shall be some choice _example_, or _speech_ of\nsome _son_ or _daughter_ of _God_, pickt out from the _Garden_ of the\nholy _Scriptures_ for our spiritually _refreshing_ and _consolation_.\n\nI begin therefore with such _trialls_ and _arguments_ as declare, the\ntrue life of the _inner man_, notwithstanding spirituall _weaknes_,\n_sicknes_, and _distempers_.\n\n[Sidenote: The weakest of Gods children cry unto God as to a Father.]\n\nFirst then when the _Spirit_ of the _Lord_ in _1 Job. 2._ describeth\nthe severall _Ages_ and _grouths_ of this inward _man_ (to wit a\n_child_, a _strong_ man, and an _old man_) it pleasath him to describe\nthe young or little one by this _difference_, that [He knows the\n_Father_] to wit, that he knows the _Lord_ so, as to look upon him (in\nhis measure) as to a _Father_, that he fears him, loves him, obeys him,\nand calls upon him as on a _Father_: according to that of _Gal: 4_.\nBecause you are sons, he hath sent forth the spirit of his Son crying\nin your Hearts _Abba Father_: _Father_ pardon me, _Father_ help me,\n_Father_ give me, _&c._\n\n[Sidenote: _Obj._]\n\nBut may not the _Hypocrites_ call upon God, (and sometime more boldly\nthen _Gods little ones_,) _Lord Lord, Almighty_ and most mercifull\n_Father_, &c.\n\n[Sidenote: _An._]\n\nI answer, an _Hypocrite_ hath many _Lords_, and many _Fathers_,\nbesides, and joyned with their (pretended) heavenly _Father_. Whereas\n_Gods little ones_ cry out, (_Isa. 63_.) Doubtles thou art our\n_Father_, though _Abraham_ be ignorant of us, as if they had said: Thou\nart our only _Father_, above all _Fathers_, &c.\n\n[Sidenote: False calling upon God as upon a Father]\n\n2ly. The _Hypocrite_ saies _Lord_, _Lord_, but cares for no more of the\n_will_ of the _Lord_ then may serve his own _turne_: But a child of\n_God_ declares his child like _submission_, to an heavenly _Fathers_\nwill in all things, according to the difference proposed by the _Lord\nJesus_, (_Mat: 7_.) Not every one that saith unto me _Lord_, _Lord_,\nbut he that doth the wil of my _Father_ which is in _Heaven_: The\ndifference lies not in the _words_, but in the _Heart_, in the upright\n_submission_ of a _child_ of _God_, to all that he believes to be the\n_will_ and _pleasure_ of his heavenly _Father_.\n\n[Sidenote: 2 _Argum:_ Gods children long for more and more knowledge of\nGod.]\n\nFor a second _triall_ therefore: Where _spirituall life is_\n(notwithstanding _weaknes_ or _distempers_) there is always a professed\n_willingnesse_ to get more and more _knowledg_ of this heavenly\n_Father_, of his _name_, of his _works_, of his _word_, of his\n_Christ_, of his _Spirit_, his _Saints_, and _Ordinances_.\n\nHence _Beleevers_ in _Jesus_, both _Men_ and _Women_, are called\n_Disciples_, or _Scholars_ of _Christ Jesus_, professing continually to\nlearn more and more of this heavenly _teacher_. Hence his _Disciples_\nor _Scholars_ petition to _Christ Jesus_, _Lord_ teach us to pray:\n_Lord_ increase our _Faith_, &c.\n\nHence they ask him many _Questions_, and are by little and little\ninstructed, though for a while they were ignorant of the mystery of his\n_Death_, and _Resurrection_.\n\n[Sidenote: _Obj._]\n\nBut may not an _Hypocrite_ desire to know more and more of _God_, of\n_Christ_, &c.\n\n[Sidenote: _Ans._]\n\nI answer, although an _Hypocrite_ out of an itching desire, of\n_knowledg_, of _novelty_, and out of _self love_, to make use of so\nmuch of _God_, and of _Christ_, as may serve his own _ends_, may\n_desire_, and _attain_, and _professe_, and _preach_ much of _God_ and\n_Christ_, yet will he pick and choose as _Saul_ did, while _David_\nand all _Gods children _uprightly desire to have respect to all the\n_Commandements_ of _God_ in _Christ Jesus_.\n\n[Sidenote: 2]\n\nAgain, the _obedience_ of _Hypocrites_ is but the task of a _slave_,\nor _Hireling_, when the obedience of a _child_ of _God_, is that of\na dutifull _child_ to his _Father_, or an endeared _Wife_ to her\n_Husband_, not caused by _terrour_ or _wages_, but hearty _Reverence_\nand _Affection_.\n\n[Sidenote: _Arg._ 3. Gods children hunger and thirst after Gods Word.]\n\nHence follows a third _triall_ of _spirituall life_, (though\naccompanied with much _weaknes_,) to wit a vehement _hunger_ and\n_longing_ after the _Ordinance_ of the _word preached_: Hence that\n_similitude_ by _Peter_. As _New born Babes_ desire the sincere _milk_\nof the _word_, that you may grow thereby, _1. Pet: 2_.\n\n[Sidenote: _Obj._]\n\nBut may not _Hypocrits_ and _counterfeits_, both affectionately hear\nand preach, _&c_?\n\n[Sidenote: _Ans._]\n\n[Sidenote: Gods word in Gods way.]\n\n[Sidenote: _Cant 1_.]\n\nI answer, no question, but _false worshippers_, and _false Christians_\nmay easily satisfie themselves, and stop the mouths of their\n_consciences_, with any formal _performance_ of a _Sermon_ by an\n_houre-glasse_, or other _traditions_, or _customes_ of _Fathers_,\nor the _times_. But a child of _God_ desires to be as well carefull\n(according to his _sight_, for the true _Mothers-Breast_, (a true\n_Ministrie_) as for a Womans Milk, the opening of the word by any in\nany way, _&c._ And therefore cries the _Spouse_ to _Christ Jesus_:\nOh thou whom my _soul_ loveth, shew me where thou _feedest_, for why\nshould I be as one that turns aside to the _flocks_ of thy _companions_.\n\n2ly. A true _child_ of _God_ (though weak) looks chiefly at _God_, and\n_Christ_, himself in the _Ministry_, and _dispensation_ of the _word_,\nand therefore saith (_Cant: 1_.) Let _Him_ kisse me with the _kisses_\nof his _mouth_, for his _love_ is better then _wine_.\n\n[Sidenote: True hunger after Gods word.]\n\n3. While the _Hypocrites_ find their natural _delight_ in the word, as\nin _musick_, while yet they obey not: The child of _God_ comes to the\n_breasts_ of the _Church_, as a child hangs upon the Mothers _Breast_,\nnot only for the _delight_ of _sucking_, but out of a vehement\npainfull _longing_, to have its _soul_ satisfied, and its strength of\n_spirituall life_ and _grace_ increased in the ways of _God_: according\nto that in _1. Pet. 2_. [That you may grow thereby.]\n\n[Sidenote: True _desire_ in all Gods people.]\n\nA 4th. Argument of the _life_ of the _inner man_, (though in much\n_weaknes, or sicknes_, is a true and unfained _desire_, to do that\nwhich it finds it cannot do, but falls short in doing or suffering the\n_will_ of _God_: So _Nehemiah_ pleads with _God_, from the _uprightnes_\nof their hearts, that they desired to fear his _Name_, when a _soul_\ncan say uprightly in _Gods_ presence, I desire, that is, unfainedly\nlonging to know his will, although I am much _ignorant_, I desire\nto _believe_, though I find an _unbelieving heart_, I desire to be\n_willing_ and _able_ to _suffer_, though I find much _fearfulnesse_,\n_&c._\n\n_Ob._ May not an _Hypocrite_ desire to _know_ and love _God_, &c.\n\n[Sidenote: Difference between the true and false desire.]\n\n[Sidenote: God must be chosen for himself.]\n\nI answer, an _Hypocrite_ may desire to know so much of _God_, and\nto have so much of his _grace_, and so much of his _power_ against\nsome sins, as may serve to save his _soul_, when he sees he cannot be\n_saved_ without it: But a _child_ of _God_, only can desire _God_ for\n_himself_, and desire to be like unto _God_ in his holy _Nature_, and\nto have every _thought_ brought under the _obedience_ of _Christ Jesus_.\n\nHence though an _Hypocrite_ may weep as _Esau_ and _Saul_, and others\nhave done, yet a true _child_ of _God_ can only in truth cry out,\nwith the _Father_, of the possessed _child_ in an humble sence of his\nown _weaknes_, and _spirituall poverty_, _Lord I believe_, help thou\nmy _unbelief_, that is, help me against my _unbelief_, against my\n_passions_, against my _uncleanesse_, against my _pride_, against my\n_covetousnes_, &c.\n\n[Sidenote: Gods children cannot live in known sin without strugling &\nmourning.]\n\nA 5th: _triall_ of a true _life_ (though in _weaknes_, or _sicknes_)\nis a constant _resisting_ and _fighting_ against all known _sin_, as\n_sin_. He that is born of _God_, (_1. John 5_.) keepeth himself that\nthe _evill_ one toucheth him not, unles he be suddenly _surprised_,\nor violently _forced_, by mighty _temptations_, or _cousoned_ and\n_deceived_ by the _deceitfulnesse_ of _sin_, he can no more willingly\ntouch it, then _fire_ or _poison_, or the _Devill_ himself.\n\nHence is there a continuall war between the _flesh_ and the _Spirit_,\n_Gal: 5_. The _law_ of the _mind_, wars against the _law_ of the\n_members_; The _New-man_ against the _old_, &c. For instance, although\ngood _Jacob_ was overcome by his _Mothers_ powerful _perswasion_, yet\nsuspecting a _sin_ he first strugled against it, my _Father_ saith he,\nwill feel me, and I shall bring a _curse_ instead of a _Blessing_.\n\n[Sidenote: _Obj._]\n\n[Sidenote: No hypocrite can fight against sin as sin.]\n\nBut may not an _Hypocrite_ resist _temptation_, and fight against\n_sin_? I answer, No, not against _sin_ as _sin_, but as it is dangerous\nand hurtful to _soul_, to _body_, to _purse_, to _credit_. So _Balaam_\n(I conceive in earnest) refused _Balacks_ mony, and would not _sin_ for\nan house full of _gold_ and _silver_, when as yet he loved that _sin_\nof cursing _Gods_ people, and the _wages_ of it.\n\n2ly. An _Hypocrite_ cannot resist the sin of _Hypocrisie_, and other\n_darling sins_: but a child of _God_ with _David_ (_Psal: 139_.) begs\nof _God_ to search him, that is to help him against _Hypocrisie_ it\nself, and every false way, and to lead him in the _way everlasting_.\n\n[Sidenote: A true childe of God tender of Gods name.]\n\nSixtly, a _child_ of _God_ though overwhelmed with many _weaknesses_ or\n_temptations_, yet he cannot possibly be brought to an ill _opinion_\nor _thought_ of _God_, but is always ready to take his _part_, to\n_speak_ well of him, and endures not, with a quiet mind, to hear his\nname dishonored: Hence _Job_ in his great _passions_ and _cursings_,\ncould not be brought (no not by his _wife_) to speak ill of _God_:\nbut although he complained much of his own _affliction_, and stood to\nhis _uprightness_, against the _charge_ of _Hypocrisie_, yet still he\nmagnifies the name of his _God_ in all his _discourses_, and professeth\nto trust in him, although his _God_ should kill him.\n\n[Sidenote: Instances of _Samson_ and _Jehosaphat_.]\n\nHence _Samson_, though carried away first by a _Philistian wife_, and\nthen by a _Philistian whore_, yet can he not be carried away so from\nthe _God_ of Israel, but that still he acknowledgeth his _high_ and\n_holy hand_ in his _victories_ and _deliverances_, and accordingly\npoures forth his _soul_ to him for _grace_ and _assistance_. And\nhence good _Jehosaphat_ though very strongly carried away with the\nflatterie of the _idolatrous King_ of _Israel_, yet he endures not to\nhear the name of his _God_ smitten through the sides of his _servant_\nthe Prophet _Micaiah_, but plainly (though weakly) takes part with his\n_God_ and his _Prophet_, against the _King_ of _Israel_, and all his\n_Priests_ and _Courtiers_, saying, _Let not the King say so_.\n\n_Obj._ May not _Balaam_ and other _hypocrites_ pretend the _name_ of\n_God_ and _Christ_, be _preachers_ of him, call out _devils_, and in\n_Christs name_ do many _wonderfull_ things?\n\nI answer: _Hypocrites_ use the name of _God_ onely as _Jehu_ did,\nfor a _stirrup_ to get up into the _sadle_ of their own _Names_ and\n_Honours_, or as a _commodity_ to get something by it, as an _hireling_\n(of whom the _Lord Jesus_ speaks _John 10_.) that serves _God_ for\n_wages_, and while he cries, let the _Lord_ be glorified, (_Isa.\n66_.) he _persecutes_ his servants, but a child of _God_ cannot be\nbrought except by surprisall for a time, to prefer his _name_ before\n_Gods_, but upon _cool thoughts_, is seriously willing to be trodden\nin the dust, and to be cast out, that the _name_ of _God_ alone may be\nexalted, and glorified, as _David_ after the causing of the name of\n_God_ to be blasphemed.\n\n[Sidenote: A true childe of God is patient under the rod of his\nHeavenly Father.]\n\nA 7th. Argument of the true _life_ of _grace_ (though in much _weaknes_\nor _sicknes_,) I observe to be an humble _acknowledgment_ of, and a\n_submitting_ unto the _correcting_ and _afflicting_ hand of _God_, in\n_sicknesses_, _crosses_, _losses_, &c.\n\nThis admirably appears in old _Ely_, who though he were a bad\n_Father_ to his own sons, in suffering them _unpunished_ (though not\n_unreproved_) in their outragious _transgressions_: Yet was he at the\nsame time a good son to _God_, his heavenly _Father_, in giving that\nheavenly _and_ submissive _answer_ to that fearfull _threatening_ sent\nfrom the _Lord_ by _Samuel_ against him, saying, It is the _Lord_, let\nhim do what seemeth him good.\n\n_Ob:_ But did not _Pharaoh_ acknowledg, and the _Philistines_\nacknowledg _Gods_ hand in smiting them, did not _Ahab_ humble himself,\n_Pharaoh_ sues unto _God_ by _Moses_, the _Philistins_ send a trespasse\n_offering_, and _Ahab_ humbles himself by fasting, _&c._\n\n[Sidenote: 1. The enemies of God, and flatterers cannot submit to God\nas to a Father.]\n\nI answer, a _Saul_, a _Pharaoh_, &c. if it were in their choice, would\nnot submit to the _Lord_ at all, and when they do acknowledge and\nsubmit, they are forced to it, by _Gods_ powerfull hand, whom yet they\nlook at as a conqueror of _Julian_ said of _Christ Jesus_, and _Jaolor_\nor _executioner_, not as a _Father_, with a child like _submission_, as\nappears by _Pharaoh_, the _Philistines_, _Ahab_, and many more wofull\n_instances_, when the _hand_ of _God_ is removed, _&c._\n\nWhereas a true _child_ of _God_ desires, as to acknowledge his\n_Fathers_ hand correcting his _righteously_, because he hath deserved\nit, so also _graciously_ and _faithfully_, because he hopes _God_ aims\nat his good, as a _Father_ doth at a _childs_, in giving him fatherly\n_correction_, bitter _Pills_ and _Phisick_.\n\n[Sidenote: Gods children less grieve for their own affliction, then for\nGods displeasure.]\n\nAnd therefore (2ly:) as when the _Lord_ strikes an _Hypocrite_, he\neither _runs_ from him as a _strange child_ stricken by another man,\nor _flies against_ him in _murmuring_, or _howls_ out for anguish as\na _Dog_, (_Hos: 7_.) They howl upon their Beds: So contrarily the\ntrue _child_ of _God_ truly desires to run to his heavenly _Father_,\nand it as well, yea infinitely more _grieved_, for the _anger_, and\n_displeasure_ of the _Lord_, as for his own _smart_ and _affliction_.\n\n3ly. The _Hypocrite_ if he might have his own choice, had rather be rid\nof his _pain_ than his _sin_, and therefore when his _pain_ is over, he\nreturns with the _Dog_ to his Vomit: But a true _child_ of _God_, truly\n(though weakly) desires to _see_, and _abhor_, and slay his _dearest\nsins_, because he knows they are but flattering _traytors_ and _guilded\npoysons_: Hence _Job_ cries out in the midst of all his _weaknesses_\nand _passions_, Oh teach me wherein I have offended.\n\n[Sidenote: Gods children joyn with Gods rod against themselves.]\n\nIn a word, the _Lord_ is fain to force _affliction_ upon an\n_Hypocrite_, as men force down a _drench_ into the throat of an\n_Horse_, but a true _child_ of _God_, (if under _Gods rod_,) desires to\njoyn with the _Lords hand_, and the _Lords ends_, as a child of some\nunderstanding is willing to have its _wormes_ killed, and therefore\nstrives (_willingly_, _unwillingly_) to swallow down the bitter\n_aloes_, or other bitter _medicine_.\n\nAn 8th: Triall of true _life_, (though in _weaknes_) is a _true_\n(though _faint_) _willingnes_ and inclination to enjoy more and more\nof _Christ Jesus_, in the _society_ of his _Saints_, after his own\n_appointment_, although with _hardship_ and _difficulty_ attained unto.\n\n[Sidenote: Gods people long after Gods true worship in Christ Jesus.]\n\nHence the _Spouse_ was both _asleep_, and _awake_, toward _Christ\nJesus_: _Cant: 5._ She was _willing_, and _unwilling_ to rise to _open_\nto _Christ Jesus_: Hence she thinks she hears her _Husbands voice_:\nIt is the _voice_ of my _Beloved_: She thinks _Christ_ is knocking at\nthe _door_ of her _heart_, and _will_, in such and such _arguments_,\nin such and such _Scriptures_, in such and such _professions_, and\n_professours_, in such and such their _suffrings_, &c.\n\n_Obj._ May it not possibly be that the true _children_ of _God_, not\nonly may neglect, but even deny the _Ordinances_ of _Christ Jesus_,\nappointed and practised in his first _Churches_.\n\n[Sidenote: Gods people both awake & asleep as to Christ Jesus.]\n\nI answer, _Gods Israel_ and _people_ under the _Gospel_, may as\npossibly be spirituall _slaves_ and _captives_ to _Egypt_ and _Babylon\nspirituall_, as _Israel_ of old was to _Babell_, _literall_ and\n_materiall_, in respect of the _worshipping_ of _God_, according to the\n_appointment_ of _Christ Jesus_.\n\nIn respect of false _worship_, _Gods Israel_ may be a _slave_, and\n_asleep_, and yet _awake_, and _free_, in true _inclinations_ and\n_desires_, _willing_ (though mixt with _sleepy unwillingnes_) to be at\nany pains and cost, to enjoy her _souls beloved Christ Jesus_, in his\nown appointments.\n\nHence such _expressions_ with _sighs_ and _tears_, if I were perswaded\nof _Gods will_, if I were perswaded of the _necessity_ of such public\n_ordinances_ and _formes_.\n\n[Sidenote: Gods people cannot but be full of strugling of spirit as to\nthe visible worship of God in Christ Jesus.]\n\nHence others _expressions_, if I were perswaded of _such_ and _such\nordinances_, that _such_ a people, or _such_ a people were in the true\nway of enjoying _Christ Jesus_, how _joyfully_ should I joyn with them?\n\nHence holy _David_, though not so thoroughly awaked, to enjoy the _Ark_\nand _presence_ of _God_, he and all _Israel_ brings up the _Ark_ of\n_God_ with _rejoycing_, though not after the _Lords_ due _order_, which\ncaused his holy _jealousie_ to send that _perez Uzza_ that _breach_ of\n_Uzzah_ amongst them.\n\n[Sidenote: True marriage affection in all Gods people to Christ Jesus,\nyet with much difference.]\n\nIt is in the _heavenly_ as in the _earthly marriage_, there are degrees\nof _marriage affection_, and yet all true: The _affections_ of some are\nmore _lively_ and _strong_, of some more _dull_ and _weak_: When yet\nthe _truth_ and _life_ appears in a true and longing desire to enjoy\nthe _Lord Jesus_, in what way soever, himself is pleased to appoint,\nand to turn from the _bed_ and _bozome_, (that is the _worships_) of\nall _false Christs_, and _strangers_.\n\n[Sidenote: Gods children have no peace in sin unrepented of.]\n\nA 9th. discovery of true _spirituall life_, in _weaknes_, I find to\nbe a _painfull_ and a _restles_ mind, in _temptations_ to _sin_, in\n_yeelding_ to _sin_, and _lying_ in _sin_, the _breach_ not being made\nup with the _Lord_ in humble _confession_ and _suit_ for _mercy_, in\nthe blood of a _Saviour_. This was _Davids_ painfull _case_ in his\n_silence_, _Psal. 32_. When I kept silence my _bones_ waxed old, through\nmy _roaring_ all the _Day_.\n\nSo that as a _Fish_ out of the _water_ (its element) as a _bone_ broak\nor disjoynted, is the _troubled mind_ of a child of _God_, upon his\n_discovered_ or but (strongly) _suspected_, sinfull _way_ or _practice_.\n\n_Obj._ May not _Hypocrites_ be troubled in the sence of _Gods\ndispleasure_ for _sin_, as _Saul_, _Ahab_, and _Judas_, &c.\n\n[Sidenote: Only _Gods_ people can truly desire _peace_ with _God_.]\n\nI answer, an _Hypocrite_ like some _Traytor_ or _murtherer_, may\ndesire a pardon from the _King_ of _Kings_, whose person he hates, so\ndid _Saul_ and _Ahab_, and so may any dissembler for his own ends of\n_peace_ and _safety_, &c. But _Gods children_, and they only grieve at\n_Gods displeasure_ and grievance. Only a true _Wife_ and _Spouse_ of\n_Christ Jesus_ can grieve and mourn for the displeased _absence_ of\n_Christ Jesus_, and cries out in humble _bitterness_ of _soul_, saw ye\nhim whom my soul loveth?\n\n[Sidenote: Two sorts of Gods people enquiring & longing after Christ\nJesus.]\n\n[Sidenote: The liking of _Gods_ gracious _Spirit_ in others, a true\n_Argument_ of the same _Spirit_ in ourselves.]\n\nA 10th. triall of the true _life_ of the _inner_ man, (though _weak_\nand _sickly_,) is a _discerning_, and _liking_, and secret _wishing_\nthat _beauty_ and _shining_ of the _grace_ of _Christ Jesus_, which\nappears in others of _Gods Children_, and which we see wanting in\nour _selves_. Thus were there a sort of _Gods children_, which could\nsee _beauty_ and _excellency_ in those which so affectionately\ninquired after _Christ Jesus_, in his visible worship, and the\nseverall parts thereof, although themselves were not so zealously\naffected. Thus therefore say they: O thou the _fairest_ of _Women_,\n(an _acknowledgment_ of heavenly _grace_ and _beauty_, and they also\nenquire, and desire to see that _beauty_ of _Christ Jesus_, which the\nother _Saints_ so praised. And in _Cant: 6_. they say, whither is thy\n_Beloved_ gone, oh thou _fairest_ among _Women_, that we may seek him\nwith thee: Hence many of _Gods_ dear _Saints_ in _Qu: Maries_ time,\nand other bloody days, in our own and other _countries_, have praised\n_God_ for, and have been ravished with the _beauties_ of the heavenly\n_love_ and _zeal_, and _patience_ in others of _Gods servants_,\nwhich they have seen wanting in themselves: And thus, (whatever be\nour _weaknesses_) it must needs argue a _life_ of _grace_, when\nwe can view the _lives_ and _deaths_ of the blessed _martyrs_, or\n_witnesses of Christ Jesus_, (either in the holy _scriptures_, or other\n_Records_, I say can view them with a _liking_ and true _affecting_ of\ntheir _graces_, with an humble acknowledgment of our own _wants_ and\n_poverties_, and a mourning _desire_ of _attaining_ to such a beauteous\n_profession_ of _Christ Jesus_.\n\nSuch a _beauty_ (doubtles) did many of _Gods children_ apprehend in\nthe _Lords Ordinances_, and in such as suffred for them in _England_,\nwho yet found not strength themselves, to stand and suffer for, and\nwith them, yet left much and fled to _New England_, hoping to enjoy\nthere (though with too much weak desire of _peace_ and _liberty_) the\n_Ordinances_ of _Christ Jesus_, their _souls Beloved_.\n\n_Obj._ But did not _Balaam_ see the _beauty_ and _excellency_ of _Gods\nSaints_, when he cried out, let me dye the _death_ of the _righteous_,\nand let my last end be like his, _&c._\n\nI answer, it is usually well said, _Balaam_ desired the _death_,\nand _blessednes_ of the _righteous_, but not the _life_ and\n_righteousnesse_ of the _righteous_.\n\n_Obj._ _Balaam_ seems to have seen the _beauty_ of _righteousnesse_ it\nself.\n\n[Sidenote: _Dissemblers_, in a respect may desire _righteousness_, but\nonly _Gods children_ can long for it in truth, and for it self.]\n\nI answer, he might see and like _righteousnes_ in the _end_, and\n_fruit_ of it, and yet not in the true _nature_ and _beauty_ of it,\nfor then he would have as well desired the _life_, as the _death_ of\nthe _righteous_, just as these _Indians_ (amongst whom I write these\nlines) they see the _excellency_ of the _English industry_, joyned\nwith _plenty_, and a better _condition_ then their own, but endure not\nthat _life_ of _labour_ and _indeavour_, wherein that _plenty_ and\nbetter _state_ is found. But _Gods children_ beholding the _beauty_\nand _excellency_ of the heavenly _lives_ and _deaths_ of others, (like\n_souldiers_ in a Field) are provoked by those _examples_, to desire to\nfollow _Christ Jesus_ in those holy _paths_, and secretly to bemoan\ntheir own _infirmities_ and _deformities_.\n\nThese and many more _discoveries_ of the _life_ of _Christ Jesus_ in\nthe _soul_, (though in the midst of many _weaknesses_, and spirituall\n_sicknesses_) I hope (my _dear love_ and faithfull _companion_) thou\nin truth discernest in thy _self_, and I, and others have discerned\nin thee: But oh search diligently in the _Lords_ holy _presence_, and\nhumbly beg his help, that as the _Spirit_ of _God_ admonisheth, (_Gal.\n6_.) thou maiest have rejoycing in thy _self_, and not in anothers good\nopinion of thee.\n\n[Sidenote: Gods children cannot but desire spirituall health, as wel as\nlife and Christian being.]\n\nBut grant all these, and the _assurance_ of a true and blessed _life_\nof _grace_ within us?\n\nGrant this _life_ is as the _life_ of _Christ_, never again to be\nextinguished. Yet who rejoyceth not in _health_, who mourns not under\nthe _pains_ and _weaknesses_ of a sick bed?\n\nNext therefore to the _discovery_ of _spirituall life_, all that are\nborn of _God_ must try their _spirituall strength_, and _health_,\nand _chearfull temper_: The particular _instances_ whereof, being\npropounded as _examples_, _copies_, and _samplars_ for us to follow in\nthe holy _Scripture_, I shall pick, and gather, and bind up, for both\nour _incouragement_, and comfort.\n\nI confesse the beholding of such _heavenly patterns_ may astonish and\namaze us, and make us dispair to attain to the like heavenly _temper_:\nI pray thee therefore (_dear love_) observe, (what before I said) that\nthese _particulars_ next following are not _discouragements_ from\n_Christ_, as if we had no _life_ at all: but _incouragements_ to draw\nneerer to _Christ Jesus_, when we see such _virtue_ proceed out from\nhim, to such poor _sinners_ like our selves.\n\nThese _particulars_ then following are as an holy _looking-glasse_, to\ndiscover to us our souls _spots_, & _blemishes_, as also sweet _cordial\nflowers_, to refresh and incourage our _drooping spirits_.\n\nThe severall particular _trialls_ of this _spirituall health_, and\n_chearfulnesse_, I shall bind up (as I may so speak) into three\nseverall _parcells_, as sometimes we see sweet _flowers_ bound up into\nsmaller _bundles_, to make up at last one larger _bundle_ or _posie_ in\none.\n\nThe three severall sorts shall be according to that _division_ of the\n_holy Spirit_ by _Paul_ to _Titus_.\n\nFirst such as concern _holines_, respecting our _communion_ with _God_\nin _Christ Jesus_.\n\n2. Such as concern _righteousnesse_, respecting others.\n\n3. Such as concern _sobriety_, respecting our private _selves_ and\n_persons_.\n\n[Sidenote: Incomprehensible nature of God.]\n\nFirst, then it is an _argument_ of the _strength_, and _healthful\ntemper_ of the _inner_ man, when our _apprehensions_ of _God_ are\nalways such, as bring us to holy _wonderment_ and _amazement_, at the\n_nature_ of incomprehensible _God_, at his _properties_, and _works_,\nfrom the _Sun_ in the _Firmament_, to the poorest _Worme_, at his\nwonderfull _dispensing_ of his _justice_, and _mercy_, and _disposing_,\nand _ruling_ all things in _Heaven_, _Earth_, and _Seas_, from the\nhighest _Angels_ in _heaven_, to the lowest _Devils_ in _Hell_.\n\n[Sidenote: Gods children ought to walk in constant amazedness of spirit\nas to God his nature, works, &c.]\n\nThis was _Davids temper_ when he cried out, (_Psal: 104_.) Oh Lord how\n_wonderfull_ are thy _works_, in _wisedome_ hast thou made them all!\nAlso (_Psal. 8._) O _Jehovah_ our Lord, how _wonderfull_ is thy _Name_\nin all the _earth_! And _Psal: 139_. he brings this wonder nearer\nto _himself_, saying, I will praise thee, for I am _fearfully_ and\n_wonderfully_ made. As if he would say, _fearfully_ and _wonderfully\nbred_ in the _womb_, _fearfully_ and _wonderfully_ brought forth;\nand we may further say, ever since we came thus _fearfully_ and\n_wonderfully_ into the _world_, _fearfully_ and _wonderfully brought_\nup, _fearfully_ and _wonderfully preserved_, _delivered_, &c.\n\n_Obj._ But may not _naturall_ men, and _Hypocrites_ admire the\n_Nature_, and _works_ of _God_.\n\nI answer, yes, but the _wonder_ which doth possesse a _child_ of _God_,\ncauseth him to cry out with _David_, _Psal. 119_. Thy _hands_ have\nmade me, and fashioned me, give me understanding that I may learn thy\n_statutes_. Tis such a wonder as _draweth_ up the _heart_ unto _God_,\nwith _longings_ to be _united_ unto him, to fear his _Name_, to partake\nof his divine _Nature_, and to be like unto _Him_ in _holines_, and\n_true Righteousnes_.\n\n_Obj._ The _Devills_ believe, and tremble at _God_.\n\nI answer, to tremble at the _word_ of _God_, is alone the _property_\nof _Gods Servants_, Isa. 66 The _Devills_ may wonder and tremble at\nthe just sentence, and threatening part of _Gods word_: But _Gods\nchildren_ tremble at the _commanding_ part, yea at the _comforting_ and\n_promising_ part of it also, least they should depart or fall off from\nit, or loose, though but for a time as _David_, the joy and sweetnes of\nit.\n\n[Sidenote: The glorifying of God the great work of Gods children]\n\nSecondly, it is an _Argument_ of _health_ and spirituall _strength_,\nwhen the _hallowing_, the _magnifying_, and _glorifying_ of the _name_\nof _God_ is our great _work_ and _business_ in this _world_, unto which\nall the _businesses_ and _works_ we have in hand in the world beside\ngive way, &c.\n\nThus _Christ Jesus_ teacheth all his to make it their _first request_\nto _God_, that they may _hallow_, or _glorifie_ his _name_: Thus he\nprofesseth (as it were upon his _death bed_) _John_ 17. that he had\ndone his _work_, that he had _glorified_ his _Father_ upon the _earth_:\nHence he professeth at his most solemn _Arraignment_, _Job 18_. for\nthis _end_ was I born, and for this _end_ came I into the _world_, that\nI might bear _witness_ to the _truth_; that is, to give his _Father_\nthe _glory_ of his _truth_, and to destroy the _lyes_ of the _devill_\nthe _father_ of them, who belyeth _God_ in all his holy _attributes_,\nand _works_, and _servants_, and _ordinances_, and profaneth and\ndishonoreth his holy _name_ in them all.\n\n_Obj._ _Hypocrites_ professe to glorifie _God_, and to say, _Isa. 66._\nLet the _Lord_ be glorified.\n\nI answer: No _hypocrite_ can make it his _work_ to _glorifie God_, when\nit crosseth his own _glory_: No _hypocrite_ can purely and simply, out\nof _love_ to _Gods name_ and _glory_, be content to loose the offer of\na _kingdom_ as _Moses_ did, when the _Lord_ himself offered it him,\nand as _Christ Jesus_ did, when the people offered and would have made\nhim a _King_ by force, and the _devil_ proffered him all the _kingdoms_\nof the world, and the glory of them.\n\n[Sidenote: Delightfull privacie with God argues strong affection.]\n\nThirdly, it is an _Argument_ of _strength_ of Gods grace and Spirit\nin us, when we perform _actions_ of _godliness_, with a _single_ and\nupright _eye_ unto _God_ himself in secret. _Frequent_ and _constant_\ndelight in private _converses_ argues strong _affection_ to _God_ or\n_men_: _Hypocrites_ (saith _Christ Jesus_) will _pray_ and _fast_,\nand give _alms_, but with a _squint_ eye of _private_ and _sinister_\nself respect to be _seen_ of men, &c. But _Gods children_ pray, and do\ngood, and fast in secret, regarding no eye but the eye of an heavenly\n_Father_, who seeing in _secret_ will not fail to reward _openly_.\n\n_Ob._ But may not _hypocrites_ speak and _preach_ against _hipocrisie_,\nagainst _self-love_, _self-respect_, and _fleshly and_ worldly _ends_\nin the performance of _spirituall duties_? And is it not possible for\n_Gods children_ to perform _spirituall duties_ with carnall _ends_ and\n_respects_?\n\n[Sidenote: Hypocrites pretend far in glorifying of God.]\n\nI answer: _Hypocrites_ may do this, and pretend pure and upright _ends_\nfor _God_, as _Jehu_ did: yet discover they _hypocrisie_, in the very\npretence of _sinceritie_, for not content with the _Lords_ eye and\napprobation, Come see my _zeal_ (saith he) _Jonadab_, which I have for\nthe _Lord_.\n\n2ly, _Gods children_ (doubtless) may look aside, and mark who _sees_\nand _hears_, and _rewards_ their _performances_ of _service_ unto\n_God_: But this is either in _sins_ of _ignorance_; as for _instance_,\nmany of _Gods_ dear _children_ perform _service_ to _God_ in\n_preaching_ as _hirelings_, and conceive themselves not bound although\nto glorifie _Christ Jesus_ in saving _souls_) to preach without an\n_hire_, and so in other _cases_.\n\nOr 3ly, this may be knowingly and discerningly, as _Paul_ saith, _Rom.\n7_. When I would do good, _evil_ is present with me: such _temptations_\ncome in as water into a ship, or as _dust_ and _diseases_ into a sound\neye, and then _Gods children_ be never quiet untill such _distempers_\nbe cleansed, and got out again.\n\n[Sidenote: A frequent & constant spirit of prayer an argument of much\nof Gods Spirit.]\n\nFourthly, it is an _Argument_ of _spirituall strength_ when the\n_Spirit_ of _prayer_ breatheth forth _frequently_, and _constantly,\nand fervently_ to _God_ in us: Hence _David_ prays and cries in the\n_morning_, at _noon_, and in the _evening_, he riseth at _midnight_ to\npray, and prevents the _dawning_ of the _day_ to pray: Thus _Daniel_\nis thrice each day on his knees to _God_, and would not be beaten off,\nwith the _powers_ and _terrors_ of cruel _enemies_ and _lyons_.\n\nThus the Lord _Jesus_ _frequently_ retired alone to private _prayer_,\nand sometimes spent the whole _night_ in _prayer_ to _God_ with strong\n_cries_, _tears_ and _supplications_: And therefore is it that all true\n_Christians_ are the _spirituall Israelites_, that is, _wrastlers_\nand _strivers_ with _God_ in prayer; like unto their _Father Jacob_,\nwho wrastled all night in prayer with _God_, with _weeping_ and\n_supplications_, and would not let the _Angel_ go until he blessed him;\nand therefore his name was called _Israel_, a _wrastler_ or _prevailer_\nwith _God_, as well as _Jacob_ a supplanter and prevailer with men.\n\n_Ob._ But may not _Hypocrites_ be frequent and fervent in prayer to\n_God_? Did not the _Pharisees_ and _Jews_ pray and fast often? Do not\nthe very _Turks_ solemnly pray five times each 24. houres? And the\n_Papists_ not onely keep their solemn morning and evening times of\n_prayer_, but many other solemn prayers unto which the severall orders\nof _Friars_, _Monks_ and _Nuns_ bind themselves? And how easie is it\nby worldly engines to wheel about the _Indians_ of _America_ to become\nfrequent prayers unto God, &c.\n\nI answer: Many are the differences between the true prayers of Gods\nchildren, and the false of dissemblers and hypocrites: I will name a\nfew for instance.\n\n[Sidenote: True prayer is the souls breathing unto God.]\n\nFirst then _hypocrites_ pray but in a _form_ and _lip-labour_, as\na _task_ and _work_ to be done for _carnall respects_, to merit at\n_Gods_ hand, or to stop the mouth of _conscience_, which tels them\nthey cannot be Gods children except they pray: But true prayer is the\npouring out of the heart to God, the true breathing of the _soul_ to\nGod, arising as _Incense_ and _perfume_ unto God: Hence (no doubt)\nalthough _Paul_ before his conversion prayed much unto _God_, (for he\nwas a Pharasie) yet he never praid _indeed_, untill his great _change_,\nand the descending of the holy _Spirit_ of prayer upon him; And\ntherefore the Lord sends _Ananias_ with this incouragement unto _Paul_:\nBehold he prayeth, _Act. 9_.\n\n[Sidenote: and hath more or lesse some soul-pleasure in it.]\n\nHence _Gods children_ find a kind of holy _pleasure_ and _delight_ in\n_prayer_, whatever be the event or issue, it pleaseth _God_ to give,\nlike as a man finds delight in casting off an heavy _burthen_ from his\n_shoulder_, or in the _unbossoming_ of a _grief_, into the _bosome_ of\na _friend_. Thus _Hanna_ opprest with _grief_ weeps no more, when she\nhad _powred_ forth her _supplication_ before the _Lord_: And the _Lord\nJesus_ _powred_ forth his _prayers_, and _tears_, in the bosome of his\n_Father_, and then rests quiet in his _Fathers pleasure_, as touching\nthe _passing by_, or _drinking_ of the _bitter cup_.\n\n_Obj._ But may not the _children_ of _God_ want holy _pleasure_ and\n_delight_ in prayer, and depart from _Gods presence_ as _heavy_ as they\ncame?\n\n[Sidenote: Gods children are most in private with God.]\n\nI answer, some _spirituall distempers_ may hinder, and _obstruct_\nthe _operations_ of the _Spirit of prayer_: nevertheles the _soul_\nand _spirit_ praies and mourns for the _absence_ of holy _pleasure_,\nand _delight_ in this holy _exercise_. Hence _Davids mourning_ (as\na _Turtledove_) in his _prayers_, and _Jeremies lamentings_ for the\n_obstructions_, between the _Lord_ and their _souls_, in this holy\n_Communion_.\n\nThe second _difference_ is, the _Hypocrites_ prayers more respect\nthe _ears_ of _men_ then _God_, as the _Lord Jesus_ tells us; They\npray that men may know so much, and esteem them _Religious_: _Gods\nchildren_, like true _lovers_, delight to be private, and fervent with\ntheir heavenly _Father_ and _Husband_.\n\n[Sidenote: The prayers of Gods people most respect spiritual and soul\nmercies.]\n\nThirdly, _Hypocrites_ in their _prayers_ most commonly respect\n_earthly_ things, (and therefore _Hos. 7_.) they cry and howl upon\ntheir _Beds_, for _corn_ and _wine_: or at the best they respect but\n_themselves_, &c. although it be in the _pardon_ of their _sins_,\nand _saving_ of their _Souls_: But the _prayers_ of _Gods children_,\nchiefly eye _heavenly_ things.\n\nHence the wonderfull _spirituallity_ of _Christs prayer_ to his\n_Father_, (_John 7_.) for the _glorifying_ of his _name_, and _spirituall\nGrace_, and _mercy_ in the _souls_ of _Beleevers_: Hence the admirable\n_spirituality_ of _Davids_ prayers, for _spirituall_ and _soul_\nmercies, _Psal: 119_. And the fervent prayers of _Paul_ in all his\n_Epistles_ for heavenly and spirituall mercies to the _Saints_ of _God_.\n\n_Hypocrites_ like _Dogs_ howl and fawn for _bones_ and _crusts_, &c.\nBut _Gods_ children beg the proper _tokens_, and characters of a\nspirituall _Father_, to his spirituall children, and Beloved.\n\n[Sidenote: Gods people wait for, and rest in Gods answer.]\n\n4thly, _Hypocrites_ will not always cry unto _God_ (_Job. 27_.) but\nat last with _Saul_, if _God_ answer not, they run to the _Devill_\nin _evil_ means, murmur and despair: But _Gods_ children can no more\ncease to cry unto _God_, then to live a spiritual _life_, and therefore\nresolve to give _God_ no _Rest_ untill they receive an _answer_, and\ntherefore also wait for his holy _pleasure_, and _leasure_, and at last\nare satisfied with the _Lords_ holy pleasure, and sentence, although it\nseem crosse, add bitter to _flesh_, and _blood_: So _Moses_ in respect\nof his suit to _God_, for his going into the land of _Canaan_: So\n_David_ praying for his _child_: So _Christ Jesus_ in respect of his\n_bitter cup_. So _Paul_ praying against his great _temptation_.\n\n_Obj._ But may not _Hypocrites_ pray long, and also wait upon _God_?\n\nI answer, they may, yet at last, out of unbelief, and anger, like an\n_angry Dog_, or _sturdy Beggar_, they cry out in murmur, and wrath, as\nthe unbelieving King of _Israel_, what should I wait upon _God_ any\nlonger? But _Gods_ children never give over: for when they grow weary,\nthey (like _Moses_) beg help to their fainting hands in _prayer_,\nand desire their _eyes_ may never cease trickling tears unto _God_,\n_untill_ he look down from _Heaven_, _Lament: 2_.\n\nA 5th: Argument of _spirituall health_, and _strength_, is a constant\nholy sence of our own _unworthines_, _vilenes_, and _basenes_ in _Gods_\npresence: Hence _Jacob_ professeth himself less then the least of\n_Gods_ mercies, that is, then the least _crum_, or _drop_, or _rag_, or\n_look_ of mercy: Hence the _Centurion_ professeth himself not worthy\nthat _Christ_ should come under his _Roof_: Hence _Elizabeth_ her holy\nwonder, whence is it (saith she) that the _Mother_ of my _Lord_ should\ncome unto me? Hence _Mephiboseth_ wonders that _David_ should look upon\nsuch a _dead Dog_.\n\n_Ob._ But may not _Hypocrites_ professe they are not _Papists_, that\nthey can deserve nothing at _Gods_ hands, that if they had their\n_deserts_ it were woe with them?\n\n[Sidenote: Gods people are only truly sensible of unworthines.]\n\nI answer, _Hypocrites_ may say so, but yet are angry when _God_ seems\nto deal with them, as he deals with others. Hence they quarrell\nwith _God_, as if that _God_ seemed not to respect their offerings\nof _prayer_, and _fasting_, _Isa: 58_ But _Gods_ children confessing\nthemselves _Beggars_ at _Gods_ door, and _Dogs_ under his _Table_,\nthey wait for, and are humbly thankfull for every _crum_ of grace and\nmercy: So _Christ Jesus_ teacheth us to give thanks for the mercy of\na little _bread_, and then for a little _Fish_, (_Mark 6_.) So after\nmost heavy and wonderfull _afflictions_, _Jeremie_ cries out _Jehova_\nis _righteous_, and professeth it is _mercy_ that it is not worse, and\nthat they were not burnt up and consumed.\n\n[Sidenote: 6thly.]\n\nA 6th. Argument of the spiritual _health_ and _temper_, is when the\n_affections_ work strong and lively after _God_, after _God_ for\nhimself, after _God_ as a _portion_ and _inheritance_, after _God_ as\nan _Husband_: when as the _Heart_ panteth after the _water-brooks_, so\npant our _Hearts_ after _God_, when as the thirsty _ground_ longeth\nfor the _showers_ of _Rain_, so long our _souls_ after _God_: When his\nwords are sweeter then the honey, and honey comb, and of more esteem\nthen thousands of _gold_ and _silver_.\n\n_Ob._ But may not _Hypocrites_ (as _Balaam_) professe so much and that\nin earnest?\n\n[Sidenote: Hypocrite affection to God.]\n\nI answer, the deceitfull _heart_ of a man will go wonderfull far this\nway: Yet certain it is an _Hypocrite_ respects _God_, but as a _Dog_\nrespects his _Master_, yea sometimes a _stranger_, and an _Enemy_ for\na crust, or as an _Hireling_ for his _wages_: But _Gods children_, in\nthe want of all things, are content with _God_ alone, his _Christ_, his\n_Spirit_, his _Favour_, his _Word_, his _Ordinances_: Hence _David_\nprofesseth _Psal. 4_. Thou puttest more _joy_ into my _heart_, then in\nthe time when their _corn_ and _wine_ increaseth: And _Habacuck_, when\n_Vine_, and _Fig-tree_, and _Flock_ and _Heard_ fail, he professeth to\nrejoyce in _God_, and to glory in the _God_ of his _salvation_.\n\n[Sidenote: God himself the portion of his.]\n\n2ly. In the losse of all things, in the greatest _straights_ and\n_extremities_, _Gods_ children yet find comfort in _God_, that\n_God_ their portion is not lost. Thus as _David_ when his _wives_,\nand _children_, and _friends_, and _servants_, and _cattell_ were\nall devoured by an enslaving and captivating _sword_, and he finds\nno _Remainder_, but burnt _walls_ and _ashes_, and his own company\nready to _stone_ him, yet as _David_ they take comfort, and incourage\nthemselves injoying their _God_.\n\n[Sidenote: 7thly.]\n\n[Sidenote: Ready obedience to God.]\n\n7tly. It is an argument of spirituall _health_, and _strength_, when\nthe holy _Commandments_ of _God_ are not grievous, but pleasant and\ndelightfull to us: when we can say as the _Lord Jesus_ said, it is our\nmeat and drink, to do our heavenly _Fathers will_: when we are active\nand ready at the _commands_ of _God_, and can say (when the _Lord_\nasketh whom shall we send) _send_ me, as the _Prophet Esay_ said: And\nas the _Lord Jesus_ Psal: 40. Here I am, I delight to do thy will O\nmy God: when we can without repining, grudging, or delaying, obey\n_commands_ most grievous to _flesh_ and _blood_, against not only\n_flesh_ and _blood_, but against carnall _reason_, yea against _Hope_\nand _Faith_ it self, as _Abraham_ did, in offering up his most dear and\nonly son _Isaac_.\n\n_Obj._ But may not _Hypocrites_ obey the _commands_ of _God_, as _Saul_\ndid, _&c_?\n\nI answer, they may indeed obey _Gods commands_ by halves as he did, and\nas a _servant_, and _hireling_, serve _God_ for _wages_, and with _eye\nservice_, with opinion of _merit_, and boast of their _halt_ and _lame_\nservice, as _Saul did_. But _Gods_ children imbrace all the _commands_\nof _God_ with delight, even the _least_, and most despised, with the\ngreatest and most _difficult_, and when all is done, they confesse they\nhave need of _mercy_, and are _unprofitable Servants_.\n\n_Obj._ But may not _Gods_ children live in the _disobedience_ of some\n_commands_ of _God_, and yet be healthfull, and strong in grace?\n\n[Sidenote: The sins of Gods people.]\n\nI answer, it is impossible that a child of _God_ should (either in\nspirituall _health_ or _sicknes_) live in the breach of any known\n_command_ of _God_ his _Father_. Tis true, _Abraham_, and _Jacob_,\nand _David_, and others, lived long in the sin of many wives, out of\n_ignorance_ of _Gods will_, and _Gods_ children to this day, even the\nholy _Martyrs_ or _Witnesses_ of _Jesus_, (who accounted their heart\nbloods not too dear for _Christ_) have and do live in the breach of\nmany _Commandments_, that concern the _worship_ of _God_: But they are\nherein like a _traveller_ deceived, by a false path, which when he once\nreally _suspects_, he cannot walk a step with ease, now do they cry\nout with _David_, _Psal: 119_. I will walk at _liberty_, for I seek thy\nprecepts: And when _God_ saith seek my _Face_, their _Hearts_ answer,\n_Lord_ thy face will I seek. _Psalm 27_.\n\n[Sidenote: 8thly]\n\n[Sidenote: The patience of Gods children, under Gods hand.]\n\nAn 8th. discovery of _spirituall health_ and _strength_, is an\nhumble, a patient and thankfull _submission_ to the _aflicting_,\nand _chastising_ hand of _God_. Thus it is said of _Aaron_, in that\ndreadfull stroak of _Gods_ hand, depriving him of his two sons in\nthe _floure_ of their _Youth_, in the midst of their _sin_, in the\n_performance_ of their _Priests Office_: it is said, _Aaron_ held his\npeace: I was dumb and held my peace, (saith _David_) _Psal. 39_. for thou\ndidst it: Thus _Jeremiah_ (Lam: 1.) _Jehovah_ is righteous, for I have\ngrievously transgrest against him. Yea _Job_ not only exprest an humble\nand patient mind, but also (which is wonderfull, but proper to _Gods_\nchildren, when in right temper) he blessed _God_ in the midst of so\nmany fearfull and astonishing _losses_, of so many Cattel, Servants,\nand Children, saying, Blessed be the name of the _Lord_.\n\n_Obj._ May not _wicked_ men and _Hypocrites_ acknowledg _Gods_\nafflicting hand, and humble themselves?\n\n[Sidenote: The counterfeit patience of Hypocrites]\n\nI answer, _Hypocrites_ may see _Gods_ hand, and humble themselves as\nthe _Egyptians_, and the _Philistins_ did, but cannot possibly be\nthankfull for it: They acknowledg _Gods_ hand as a _Dog_ his _Masters_\nwhen he is beaten, but not as a child his _Fathers_. As a loving and\ndutifull _Wife_, receiving _Pills_ or _Phisick_ from the hand of her\nloving _Husband_, a _skilfull Physitian_, who knows her _sicknes_,\nand out of _love_ and _care_, prepares them for her, she cannot but\nbe thankfull for those bitter _medicins_, and earnestly desire a\nkindly working: Thus _David_, _Psal: 119_. I know O _Lord_ that thou in\n_faithfulnesse_ hast afflicted me, for all thy commands are _righteous_.\n\n[Sidenote: 9thly.]\n\n[Sidenote: The mournful confession of Gods people.]\n\nA 9th. Argument of _spiritual health_, and _strength_, is an humble\nfree _confession_, and giving _glory_ unto _God_, in the rising up, or\nrecovering out of any _scandalous transgression_, against _God_ Hence\nthe _Israelites_ confession of their sin in desiring a _King_, (so\nimpatiently, and imperiously as they did, with large confessions, _1.\nSam. 6_.)\n\nHence the many bitter and lamentable _confessions_ of holy _David_\nand other holy Servants of _God_, after their committing of _known\nevils_: Hence the _Corinthians_ repenting of their fellowship with the\n_incestuous_ person in his sin, they give such an exemplary _evidence_\nof their true _Repentance_, that their holy _practice_ is set as an\nholy _Samplar_, and _Copy_ for all _Saints_ afterward to follow, and\nwrite after.\n\n_Obj._ But did not _Pharaoh_, _Saul_ and _Judas_ confesse their sins,\n_&c_?\n\n[Sidenote: 1.]\n\nI answer, not with intent to glorifie _God_ as _Gods_ Saints do, taking\nshame before the _world_ unto themselves, lying down in the Dust that\n_God_ may tread upon them, and be exalted.\n\n[Sidenote: 2.]\n\n[Sidenote: False confessions.]\n\nNot with hatred of their _sins_, but in horrour and trouble at the\n_danger_ of them, or in the _evidence_ of them flying in their faces.\nThus a _Merchant_ casteth those _goods_ over boord into the _sea_ in\na storme, which afterward he wisheth in again: Like a _Dog_, they\nvomit up the filth which (after their _stomach_ is eased) they return\nunto, and lick up by new _Commissions_: But Gods _children_ confesse\nin hatred of their _sins_, and loathing of themselves, and (like men\nin some _sicknesses_) are willing to take those _medicines_ which may\n_provoke_ and cause _vomit_, which afterward they are so far from\nreturning to, that they abhor to touch, or look on it.\n\n_Obj._ But may not _Gods_ children return again to their vomit, and\ncommit the same _sins_, which they have cast, up by humble _confession_?\n\n[Sidenote: The sins of Gods people distinguished.]\n\nI answer, the sins of _Gods children_ are either, 1. _grosse_ or\n_scandalous_, which when they recover out of, and give _glory_\nunto _God_, by _publike_ confession, we seldome or never find them\nreturning to such their _vomit_ again. Hence we hear no more of _Noahs\nDrunkennesse_, of _David's Adultry_, of _Peters deniall_ of _Christ\nJesus_, _&c._\n\nOr 2ly. Their _sins_ are _sins_ of a more private and ordinary\n_distemper_, wherein their _passions_ of _anger_, or _neglect_, or\n_forgetfullnes_ prevail against them, never without some _bitternes_,\nand _grief_, and _humiliation_, and _endeavour_, with _resolution_ of a\nmore watchfull, and heavenly, and spirituall _conversation_?\n\n[Sidenote: 10thly.]\n\n[Sidenote: Gods people long alter visible enjoyments of God.]\n\n10thly. It is an _argument_ of _spiritual health_, and _strength_, to\n_maintain_ or _recover_ an holy vehement longing, after the _enjoyment_\nof _God_, and of _Christ_, in a _visible_, and _open profession_ of\nhis own holy _worship_ and _Ordinances_, separate from all false\n_worships_, _Gods_, and _Christs_, &c.\n\nHence that of _David_, _Lord_ I have loved the _Habitation_ of thy\n_house_, and the place where thine _honour_ dwelleth: Hence he\nprofesseth he had rather be a _Door keeper_ in the house of the\n_Lord_, (that is in a low condition, in _Gods_ house,) then to dwell\nin the _tents_ of _wickednes_, though in never so safe and pleasant a\n_condition_.\n\nHence he sums up all his _desires_ in one, _Psal: 27_. One thing have I\ndesired of the _Lord_, that I may dwell in the house of the _Lord_, &c.\n\nHence (though _David_ mist of the _Lords Order_ in carrying of the\n_Lords Ark_, and afterwards he mist in his _thoughts_ about the\nbuilding of _God_ an _house_ and _Temple_: Yet in both he discovered\nhis holy strong _affection_, to _Gods_ publike _honour_, and _worship_.\nThe very same which afterward the Prophet _Jeremy_, and _Daniel_\ndeclared in their bitter _Lamentations_, for the _Ruine_ of _Gods_\nhouse. And both _Daniel_ and _Zacharie_, and _Haggie_, mightily\ndeclare this _affection_ for the _rebuilding_, and setting up again\nthis _Temple_ and _worship_ of _God_, and what they prophesied, that\nboth _Ezra_ and _Nehemiah_, and afterward _Jehoshua_ and _Zerubabel_\nzealously performed and executed.\n\n[Sidenote: True Christians affection to Christ Jesus in his visible\nworship.]\n\nHence it is that in the heavenly _Love Song_, the _love_ of\n_Christians_ to _Christ Jesus_ in his _ordinances_ is most elegantly\nset forth by a _similitude_ taken from the _strong affection_ of\n_married_ persons: I am, saith the _Spouse, sick_ of _love_, and O ye\ndaughters of _Jerusalem_ tell _Christ Jesus_ so: If I finde him without\nI will _kisse_ him openly in the _streets_, and will not be ashamed:\nTrue heavenly _affection_ (like _marriage love_) at first kindles\nfrom some private _sparks_, to an open flame of publick _profession_,\nwithout shame before all men.\n\n_Obj._ May not _Hypocrites_ (as _Saul_ in slaying the _Gibeonites_,\nand _Jehu_ in slaying the _Baalites_) discover strong _affection_ and\n_zeal_ to the _Lord_ and his _worship_, and consequently in these times\nto Christ _Jesus_ and his holy _kingdom_?\n\nI answer: _Hypocrites_ and _counterfeits_ in their profession of _love_\nto _Gods_ publick worship ever run upon one of these two _Rocks_. For,\n\nFirst, either they set up, and maintain, and fight for a _fancie_, a\n_counterfeit_, a false _Christ_, according to the _prophesie_ of the\nLord _Jesus_, that many (that is, _thousands_ and _multitudes_ of\npeople) should so use his _name_, that is, with a willing ignorance and\ndelusion.\n\nOr 2ly, if it be the true _worship_ of the true _God_ according to the\n_appointment_ of _Christ Jesus_, yet ever in two things the sincere\n_wife_ (the true love of _Christ Jesus_) out-goes the _whore_ and\n_counterfeit_.\n\nFirst, the true _wife_ contents not herself with the bare _exercise_,\n_ordinance_ or _administration_ (as the _hypocrites_ do) but in all\nis restless to enjoy the _Lord_ himself: For as the _ordinance_\nis _spirituall_, and heavenly; so longs the true _beleever_ for a\n_spirituall_ and heavenly _communion_ with the _Lord_ himself in it,\nthat he may become one _spirit_ with him more and more in all these\noutward and _subordinate means_ and _administrations_.\n\nHence it pleaseth the _Spirit_ of _God_ to resemble his _worship_ to\nthe _marriage bed_, which satisfies not the heavenly _Spouse_, when the\n_Husband Christ Jesus_, is not spiritually embraced therein, but absent.\n\n2ly, The desire of the true _beleever_ in the enjoyment of _Christ\nJesus_ in any of his _appointments_ is to be made _fruitfull_ by\nhim: but the desire of a _whore_ extends no further then _Lust_ or a\n_Reward_. Hence _Rom. 7_. We are married unto _Christ Jesus_, that we\nshould bring forth _fruit_ unto _God_: A _whoorish heart_ willingly\nendures not _fruitfulnes_, but kills her own _conceptions_ which the\ntrue _Wife_ cherisheth, and tendreth as her _life_.\n\n_Obj._ What should be the _reason_ why so many of _Gods children_\nwho in all _ages_ have discovered their strong _affection_ to _Gods_\nvisible _worship_, and _communion_ in _Christ_, have yet so varied, and\nwandred from the right, and first _institution_ of the _Church_, and\n_ministry_, and _Ordinances_ of _worship_?\n\nI answer, Gods _councell_ touching the _spirituall captivity_, and\n_desolation_, must be fulfilled, when yet notwithstanding, the strength\nof the _affection_ of _Gods_ people hath appear'd in their _mourning_\nand _weeping_, and lamenting after, and contending for the truth of the\n_spiritual injoyment_ of their souls _Beloved_, in all the _means_ of\nhis own holy _appointments_.\n\n[Sidenote: 11thly.]\n\n11thly. Again it is an _Argument_ of _spirituall health_, & strength,\nin respect of _God_, when the _Heart_ is fixed, and readily prepared\nfor all the holy _pleasure_ of _God_. Hence _Hezekiah_ praies for such\nwhose _hearts_ were prepared to seek _Jehovah, God_ of their _Fathers_:\nHence this _readines_, and _preparation_ of mind, is compared to the\n_shoes_ on our _Feet_, without which we are unfit for _travelling_,\n_walking_, &c. and with which we are _ready_ for any _spirituall\nimployment_. Hence _David_ professeth that his _heart_ was fixed,\nand ready, and when the _Lord_ said seek my _Face_, _Davids heart_\nanswered, _Lord_, thy _Face_ will I seek, _&c._\n\n_Obj._ What is the reason that _Gods children_ are sometimes hardly\nbrought on to difficult _services_, and _duties_?\n\nI answer, _unreadines_, and _unfitnes_ is a _spirituall sicknes_ or\n_distemper_, which when _Gods children_ recover out of, then they say\nas the _Lord Jesus_ in _David_ _Psal: 41_. _Lord_ my _heart_ is willing,\nmy _heart_ is ready to do thy will O my _God_: And they say to _Christ\nJesus_, as his holy servant _John Bradford_ said to _Queen Mary_; If\nshe keep me in _prison_, I will thank her; If she _release_ me I will\n_thank_ her; If she _burn_ me, I will still _thank her_.\n\n[Sidenote: 12thly]\n\nLastly, it is an _Argument_ of _spirituall health_, and _strength_\nwhen _Gods children_ walk in a continuall sence of their own\n_insufficiencies_, and _distempers_, when they discern the evill\n_inclination_ of their own _spirits_, and the _excellency_, and\n_sufficiency_ of _Gods_ most holy _Spirit_: And therefore continually\nsay with _David_, _Psalme 143_. Thy _Spirit_ is good, lead me, _&c._\nand Psal. 139. Search me O _God_, and try my _heart_, and see if\nthou findest any way of _wickednes in me, and lead me in the way\neverlasting_.\n\nThese and many more, are the _trials_ of _spirituall strength_,\n_health_, and _cheerfulnes_, in matters concerning _God_: We now come\nto the second Head of _trialls_ of _spirituall health_, and _strength_,\nin matters concerning our selves.\n\n[Sidenote: Brokennes of spirit.]\n\nFirst, then it is an Argument of _spiritual health_, and _strength_,\nwhen (especially) after known sins committed, our _hearts_ are in\na _broken_ frame and temper, when our _spirits_ are as it were\n_contrite_, and pounded like _spice in a_ Morter, then yeelding the\nmost delightfull _smell_ and _savour_ unto _God_.\n\nHence (_Isa. 66_) a _contrite_, and broken heart is an _House_ wherein\n_God_ dwels, an House well ordered, _swept_, and _garnished_.\n\nHence a _Spirit_ of _trembling_, (_Isa. 66_.) is an _Argument_ and\n_character_ of the most dutifull _children_ of _God_: but of this\nformerly.\n\n[Sidenote: 2dly.\n\nSpirituall battels.]\n\n2ndly. It is an _Argument_ of _spirituall strength_, when we make it\nour _work_ to _observe_, _watch_, and kill our _corruptions_, and\n_rebellions_, and labour to keep under, and beat down our _body_ to\nan holy fitnes, and readines for _Gods service_, in _fasting_, and\n_prayer_ against _temptations_.\n\n_Obj._ But may not _Hypocrites_ humble themselves, and labour to\nmortifie their _lusts_ and _corruptions_?\n\nI answer, no question, but in horrour of _conscience_, and fear of\n_Gods judgments_, an _Hypocrite_ may humble himself in fasting,\nas _Ahab_, &c. but to kill sin, as sin, and to desire to be ready\nfor _Gods_ will, in _denying_, and _subduing_ his own, is only the\n_character_ and property of a child of _God_.\n\n[Sidenote: 3dly. Godly loathing for sin.]\n\n3dly. It is an _Argument_ of _spirituall health_, and _strength_, when\nwe so look upon our _sins_, and our sinfull _dispositions_, that we not\nonly loath our _sins_, but also loath our selves for them: So saith\nthe _Lord_, (_Ezek 6_.) My _people_ shall loath themselves for their\n_abominations_, and for their _whoorish heart_ against me: Thus _Job_\nwhen he recovers himself from his _murmurings_ against _God_, he cries\nout, Behold I abhor my self, and repent in _dust_, and _ashes_. And\n_David_ (Psal: 73.) looks upon himself for his murmuring against _Gods\nprovidence_, as an _ignorant_ person, as a _fool_ and a _beast_ in\n_Gods_ presence.\n\n_Object._ But may not an _Hypocrite_ loath and abhor himself for _sin_?\n\n[Sidenote: Hypocrites may in a respect loath themselves for sin.]\n\n_I answer_, It is possible for an _Hypocrite_ to be sorry for some\n_sins_, and to be angry with _himselfe_, and to loath himselfe, but not\nproperly for his _sins_, which he loveth, but (as _theeves, whores,\ndrunkards, &c._) for the _danger_, _damage_ and _disgrace_ which his\nsin may bring upon him. It is onely the property of _Gods children_ to\nlook at _sin_ as _sin_, with a loathing _eye_, and to behold themselves\n_vile_ and _loathsome_, even for the most _pleasing_ and _profitable_,\nand _delightfull_, and most _secret sins_.\n\n[Sidenote: _Fourthly._]\n\n[Sidenote: True selfe denyall.]\n\nFourthly, It is an _Argument_ of the _strength_ of _Spirituall life_,\nwhen we lay downe our selves at the feet of _God_, when as a _Servants\nwill_, our _wils_ are subdued to the _Lords will_, when the _Lord_\nis become our _selfe_, when his _ends_ are our _ends_, which give us\ncontent and _pleasure_, although our _selves_, our _ends_ are lost and\ndestroyed, that wee may finde new _ends_ and _delights_ in _God_.\n\nHence _Epaphroditus_ to further the worke of the _Lord_ (_Phil. 2_) he\nregarded not his health, and consequently not his _life_; as a true\n_Souldier_ in the Service of his heavenly _King_ and _Captaine_.\n\n_Object._ But may not an _Hypocrite_ deny himselfs; his owne _ends_,\nhis _pleasures_, his _profits_, his _credit_, his _liberty_, his\n_life_.\n\n[Sidenote: No Hypocrite can truly deny himselfe.]\n\n_I answer_, It is impossible; for all that he doth is still for\n_himselfe_: like _Israel_, _Hosea_ 7. He is an _empty vine_, he\nbringeth forth fruit to _himself_: All that he aims at in using the\nname of _God_, his _glory_, his _Christ_, is still to exalt _himselfe_,\nto save _himselfe_: But _Gods children_ eye ever a greater _end_ then\n_selfe_, to wit, the glorifying of their _God_, although it be in their\nown _destructions_.\n\n[Sidenote: _Fifthly._]\n\nFifthly, Our hearts are then in an healthfull frame and disposition,\nwhen we are _cordially_ willing to goe from hence, that we may be with\n_Christ_, _Phil. 3_. yet for the service of _Christ_ and his _Saints_,\nwe are cordially willing to stay in _hard_ and _difficult_ Service.\n\n_Object._ But may not an _Hypocrite_ desire to dye, and to be with\n_Christ_?\n\n_I answer_, An _Hypocrite_ may desire to dye, and to be with _Christ_\nin a glorious _condition_, but no _Hypocrite_ can endure to dye, to be\nwith _Christ_ in an holy and spirituall _condition_, free from _sin_:\nand therefore can he not endure uprightly, &c. to _worke_ for _Christ_\non _Earth_.\n\n[Sidenote: _Sixtly._]\n\n[Sidenote: Spirituall contentation in Gods will.]\n\nSixthly, Then are we in an healthfull _frame_ of _Grace_, when _God_\nhath brought down our _hearts_ to be content with the changes of his\n_right-hand_ upon us: when we have learnt the _lesson_ of _Paul_, to be\ncontent with _food_ and _raiment_, with a _travellers_ and _strangers\nportion_, of so much as may serve us in our _Journey_: When we can tell\nhow to abound without _Pride_, or _security_, or _trust_ in earthly\nthings, and when we can tell how to want all outward _mercies_ with\n_quietnesse_ and _contentation_.\n\n_Obj._ But may not _Hypocrites_ be contented with smal _matters_, and\nsuppresse their desires of great _things_, and say with _Esau_ unto\n_Jacob_: Keep that thou hast _my brother_, I have enough?\n\n[Sidenote: All changes and losses are made up to Gods people only by\nhimselfe.]\n\n_I answer_, the desires of all men are not alike _greedy_; but yet\nthe desires of men are truely satisfied without _God_: Now when\n_changes_ and the _losse_ of all things fall upon the _Hypocrite_, he\ncannot finde those _changes_ and those _losses_ made up in _God_: No\n_Habakkuk_ tels us, That it is the _Character_ of _Gods_ children, when\nthe _corne_ is gone, and the _flocks_ and the _heards_, and the _vine_,\nand the _figtree_ faile, to rejoyce in _God_ alone for a _portion_, and\nto _glory_ in the _God_ of their _Salvation_.\n\n[Sidenote: _Seventhly._]\n\n[Sidenote: Joy in Sorrow.]\n\nSeventhly, Then are our hearts in an _healthfull_ frame, when we are\nnot onely willing to suffer for the name of _Christ Jesus_, but when\nwe also conceive a kinde of _pleasure_ in it; so saith _Paul_, I take\n_pleasure_ in _necessities_, in _distresses_, and for _Christs_ sake;\nHence the Saints (_Heb. 13. 10_.) not onely suffered the spoyling of\ntheir _goods_, but they took the spoyling of their _goods_ with _joy_.\n\n_Object._ May not _Hipocrites_ suffer joyfully for _Christ?_\n\n[Sidenote: Hypocrites pretend to suffer for Christ.]\n\n_I answer_, An _Hypocrite_ may doe and suffer with a seeming _joy_ for\n_Christ_: But he can never doe this out of _love_ to _Christ_, _1 Cor.\n13_. but always out of _self-love_ for his owne _glory_ and _honour_,\nout of strong conviction of _conscience_, least he be damned in denying\nhis _light_, _&c._ Onely _Gods children_ can out of _love_ to _Christ\nJesus_ rejoyce (as some true _friend_ or _wife_) to be _afflicted_ and\nto _sorrow_ and loose for their _Souls beloved_.\n\n_Object._ Why then are many of _Gods children_ so _heavy_ in their\n_sufferings_ and _losses_ for _Christ Jesus_?\n\n_I answer_, This hapneth sometimes out of distemper of _body_;\nsometimes out of distemper and weaknesse of _minde_, which they labour\nagainst, and chide themselves for as did _David_, _Psal. 42. & 43._ why\nart thou disquieted O my _Soul_, and why art thou so heavy within me?\nstill trust in GOD, for I will praise him, who is the _health_ of my\n_countenance_ and my _God_.\n\n[Sidenote: _Eightly._]\n\n[Sidenote: Christian weanedness from this worlds comforts.]\n\nEighthly, It argues strength of _Grace_ when we use this _world_, and\nall the _comforts_ of it with a _weaned eye_ and _mind_, as if we used\nit not: as _English Travellers_ that lodge in an _Indian_ house, use\nall the wild _Indians_ comforts with a strange _affection_, willing and\nready to be gone: or as _Passengers_ in a _Ship_, willing and ready\n(when _God_ will) to land, and goe ashoar in our own _countrey_, to\nour owne _House_, and _comforts_ in the _Heavens_.\n\nThus _Gideons_ Souldiers (in a figure of such as are fit for _Christs\nBattels_) are not only _couragious_ and depart not with the _cowards_,\nbut also lap at the _comforts_ of this life, with a speedy _necessity_,\nbut lye not downe to them in _excesse_ of _affection_ and _delight_.\n\n_Object._ May not _Hypocrites_ use this world with a strange\n_affection_, weaned from the vanities of it, _&c._\n\n[Sidenote: The heavenly use of earthly comforts.]\n\n_I answer_, Doubtlesse not onely a false _Christian_ or _Hypocrite_,\nbut other naturall men (out of the _sence_ and _experience_ of the\n_vanitie_ and _uncertainty_ of this life, and the _comforts_ of it)\nmay attaine to a great seeming _dispising_ of these _earthly things_,\nthough never without _sorrow_ that they are not more _full_ and\n_certain_, as being their _portion_: Onely _Gods children_ who have\nmade the _Lord_ himselfe their portion, and his _word_ and _Ordinances_\ntheir _inheritance_, they only I say use them as from _God_, tokens\nof his _Love_ and _goodnesse_, and as _golden chaines_ to draw them\nunto him, and humbly submit to _Gods_ holy pleasure, in his gracious\n_bestowing_ or _withdrawing_ of them.\n\n[Sidenote: _Ninthly._]\n\nNinthly, It is an _argument_ of a strong _fear_ of and _affection_ to\n_God_, when in all our earthly businesses, we see _God_, and minde his\n_name_ and _praise_. Hence saith _James_: Yee ought in all Journeys\nand purposes to say, If _God_ will: Hence _Boaz_ that holy man, when\nhe comes into his _Field_ hath _God_ in his _mouth_: The _Lord_ blesse\nyou sayed he to his _Reapers_: Hence the poorest _Christian_ able to\ncontribute (_1 Cor. 16_.) observes _weekly_, and therefore _daily_ the\n_dispensations_ of _God_ towards him; He observes the _givings_ and\n_takings_ of _Gods_ hand, and walks with him though in the poorest and\nmeanest _calling_ and _condition_.\n\n_Object._ But may not _Hypocrites_ observe _Gods_ blessing in _worldly_\nthings, in _faire winds_, _good voyages_, in the _encrease_ of\n_children_, _corne_, _wine_, _cattel_, _&c_?\n\n[Sidenote: The glorifying of God proper to Gods children only.]\n\n_I answer, Naturall conviction_ enforceth even _Pagans_ to confesse\n(a _Manittoo_) an _Invisible Deity_ and _God-head_ in these visible\nthings; But to make it a _worke_ and _Businesse_ in all these earthly\nthings to see and _glorifie God_, to walke with him, and to be full of\nhis _praise_ all the day long; this is onely the _Character_ of _Gods\nchildren_, who only truly see his _hand_, and love his _name_ and\n_glory_.\n\n[Sidenote: _Tenthly._]\n\n[Sidenote: The true watch of Gods people over their Tongue.]\n\nTenthly, It is an _Argument_ of strength and vigour of _grace_, to keep\na constant _watch_ and _bridle_ on our _lips_ and _tongue_, that no\nwords passe but such as are seasoned with _Salt_, to the _glorifying_\nof our _Maker_ with our _glory_, and the _edifying_ or _benefiting_ of\nothers. This _Tongue_ of ours the _Lord_ compares to the _bridle_ of\na _Horse_, to the _Helm_ of a _Ship_, which if well managed rules the\n_horse_ and _ship_, with _safety_ and _comfort_: and the _Spirit_ of\n_God_ concludes; that he is a _perfect_ and _strong_ man in _Christ_,\nthat is thus able to command his _Speech_ and _Tongue_ in this world.\n\nHence _Christ Jesus_ preacheth _Judgement_ to the _world_, for the\n_abuse_ of the _Tongue_, and the _idle words_ of it, when our _words_\nare not _working words_, and tend not to heavenly profiting of others.\n\nHence the _Spirit_ by _Paul_ commands (_Ephes. 5_.) that neither\n_uncleannesse_, nor _covetousnesse_, nor _foolish talking_, nor\n_jeasting_, be once heard from the mouths of the _Saints_, but rather\ngiving of _thanks_, and praising of _God_.\n\n_Object._ But may not _worldly_ persons set a watch before the door of\ntheir _lips_?\n\n_I answer, Morall wisdome_ may teach persons the _vanity_ and grosse\n_wickednesse_ of the _Tongue_, but onely _Gods spirit_ (and strength of\nit) doth teach _Gods children_, in true _feare_ and _love_ of _God_,\nnot onely to _restraine_ from _vaine_ and _foolish_, but also to\nattaine to a _spirituall_ and _heavenly Language_.\n\nLastly, It argues strength and life and _Grace_ in _Christ_, when our\n_hearts_ by _Gods spirit_ are wrought to such a degree of _hatred_ of\nsin, that we not onely abhor the _acts_ thereof, but also fly and shun\nthe _looks_ and _appearance_ of it; so that we not only fly _pride_\nand _passion_, and _covetousnesse_ and _uncleannesse_, but also the\n_appearance_ of them.\n\nHence _Boaz_, when _Ruth_ lay downe at his feet in the night,\nas claiming _marriage_ by _right_, he not only refrained from\n_uncleannesse_, or uncleane _touches_, but also he gravely advised her\nto be gone so early in the morning, that no man should say there came a\nwoman into the floar.\n\n_Object._ But may not _worldly_ persons not only avoid sin, but also\nthe _appearance_ of it?\n\n[Sidenote: Only Gods children can truly hate sin.]\n\n_I answer_, No _worldly_ or _unregenerate person_ can truly hate _sin_,\nor the appearance of it, for it is his _nature_ and _Element_, they can\nonely hate the _dammages_ and _disgrace_, and _discredit_ of it, and\nso a _Whore_ may hate _whoredome_. 'Tis only the _property_ of _Gods_\nchildren, and the _new-borne_ to hate _sin_ as _sin_, with the sinfull\n_appearances_ of it as _opposite_ to their _new_ and _heavenly_ nature\nin _Jesus Christ_.\n\n       *       *       *       *       *\n\nI now come to the third head of the tryals of spirituall _health_ and\n_strength_, and that respects our _conversation_ with men, in which\n\n[Sidenote: Christ and Christians worke to glorify God in doing good.]\n\nFirst I argue, that it is a strong _argument_ of a strong\n_constitution_ and _spirituall health_, when we can make it our _worke_\nand _trade_, to aime at _glorifying_ our _Maker_ in doing good to men.\n\nThus our great example _Christ Jesus_ made it his _worke_ and _trade_,\nto goe about to doe _good_, which he did abundantly and constantly to\nthe _souls_ and _bodies_ of men.\n\n_Obj._ _Christ Jesus_ and his _Apostles_ and _messengers_ were\nendued with _power_ from on high, not only to preach the _Word_ for\n_conversion_ but also with _power_ of calling out _Devils_, and healing\nbodily _diseases_.\n\n[Sidenote: Holy women great helps in the Gospel of _Christ Jesus_]\n\n_I answer_, as an _holy witnesse_ of _Christ Jesus_ (a _Woman_) once\nanswered a Bishop, _I am a member of Christ Jesus_ as wel as _Peter_\nhimselfe. The least _Believer_ and _Follower_ of _Jesus_ pertakes of\nthe _nature_ and _spirit_ of him their holy _head_ and _husband_, as\nwell as the _strongest_ and _holiest_ that ever did or suffered for his\nholy _name_.\n\nTherefore it is that we read not only of the _service_ of those great\n_master-builders_ and _work-men_ of _Christ Jesus_, the _Apostles_, but\nalso the _service_ and helpe of _Christian_ women, for instance (_Rom.\n16_.) _Phebe_, _Priscilla_, _Mary_, _Persis_ were eminently noted for\nhelping forward the work of _Christ Jesus_, to wit, the glorifying of\n_God_ in the saving of the poor sons of men.\n\n_Object._ But is it not possible for _Gods_ children to be slack in\nthis _work_ and _trade_ of doing good to the _souls_ and _bodies_ of\nothers, and yet be strong in _grace_ and _healthfull_?\n\n_I answer_, Doubtlesse _Gods Children_ may be _strong_ one way, and\n_weak_ in another, _strong_ in one _grace_ and _weak_ in another,\n_strong_ in one _tryal_ and _weak_ in another: But it is their\n_weaknesse_ and _sicknesse_, when they are slow and negligent of so\n_glorious_ and heavenly a _worke_.\n\nThus _Paul_ complains of the Saints of _Asia_, that he found none that\nstuck close to him but _Timothie_. Thus was it in _Barucks weaknesse_\nand _sicknesse_ to seek great and earthly things, and _Jeremie_ (strong\nin spirituall _health_ and _life_) chides and reproves him for it,\n_Jer. 45._\n\n[Sidenote: _Secondly._]\n\nSecondly, It argues _strength_ of spirituall _life_, when we bear\na strong _affection_ to the _seed_ of the _woman_, _Christs seed,\nGods children_. To doe good to all men is a _Christians trade_, but\nespecially to the _houshold_ of _faith_.\n\n[Sidenote: Gods children cannot but naturally love one another.]\n\nThis was _Davids affection_ (_Psalme 16_.) when he look't upon _Gods\nchildren_ as the excellent of the _Earth_, and placed all his _delight_\nin them: Thus _Jonathan_ though he lost his _Fathers love_ for\n_Davids_, though he was to loose a _Kingdom_ by _David_, yet he loves\nhim as his own _Soul_.\n\nThus _Ruth_ so loved that holy woman _Naomi_, that although she were\ngrowne poor, a widow, and now in a tedious _travel_ from _Moab_ to\n_Israel_, and _Naomi_ did also intreat _her_ and her _sister_ to goe\nback, and _Orpah_ her sister was already returned to her kindred and\nher _Gods_, yet such was the flame of her holy _affection_, that she\nintreats _Naomi_ not to intreat her: Intreat me not to leave thee, for\nwhether thou goest I will goe, where thou dyest I will dye, and there\nwill I be buried: thy _God_ shall be my _God_, &c.\n\n[Sidenote: Worldly men may in a kind love Gods people.]\n\n_Object._ May not _wicked persons_ favour, love, and respect _Gods\nchildren_? Did not _Saul_ greatly respect _Samuel_; and for a while\n_Herod_, _John_ the _Baptist_? Did not _Michol_ love King _David_,\nas well as did her brother _Jonathan_? yea did not _David_ finde\nwonderfull favour in the eyes of a _Philistian Achaz_?\n\n_I answer_, The _nature_ and the grounds of the love of _naturall\npersons_ to _Gods children_ must be rightly distinguished: _Gods\nchildren_ themselves may and ought to love each other, and others also,\naccording to any _naturall_ and _civill Relation_; yet onely _Gods\nchildren_ can love _Gods children_ for the _grace_ and _spirit_ of\n_God_, which they see and finde in each other.\n\n[Sidenote: But Gods children can only love each other with a spirituall\nlove.]\n\nThus as two _Candles_ or _Torches_ they spiritually close and embrace\neach other with heavenly affection, being of one common _heavenly\nnature_ together. Thus _Countrey-men_ meeting in strange and forraign\n_nations_ presently know each other by their _language, &c._\n\nThus _Brethren_ rejoyce to finde each other in _strange_ places, and to\nknow themselves the sons of one _Father_ and _Mother_.\n\nThus _Fellow-souldiers_ which stick close each to other in _life_ and\n_death_, yea, although _routed_, _disordered_ and _flying_, if possible\nthey can discerne and know each other.\n\n[Sidenote: Gods children may possibly be unkind and cruel each to\nother.]\n\n_Object._ But did not holy _David_ (who was a man strong in _grace_)\ndid not he lay _plots_ for the _life_ of an holy man, noble and\nfaithfull _Uriah_? Did not _Asah_ that holy King of _Judah_, practice\nfalse _Imprisoning_, in committing the man of _God_ to prison, and that\nonely for his _faithfulnesse_ in reproving him from _God_?\n\n_I answer_, This shews that both _David_ and _Asah_ at this time were\nvery sick, and _David_ upon his _recovery_ laments his _weaknesse_ and\n_wickednesse_ and _Blood-guiltinesse_, _Psal. 51_,\n\n[Sidenote: Gods people in case may be sharp each to other, so was\n_David_ sharply reprov'd by _Nathan_.]\n\n_Quest._ But may not _Gods_ children have just cause of exercising\n_sharpnesse_ each to others?\n\nYea doubtlesse, for _Paul_ withstood even _Peter_ himselfe to his\nface, and the _Church_ of _Corinth_ must put away and deliver the\n_incestuous_ person to the Devill; though probably yet deare, and a\nbrother, according to that of _Paul_ to the _Thessalonians_, yet count\nhim not as an _Enemie_, but admonish him as a _Brother_.\n\nIn a way of _Justice_, in a way of _Physick_, the dearest _friend_\nor _Brother_ may exercise much _bitternesse_, though with much\n_sweetnesse_ of _temper_, and with much tender melting and bemoaning of\n_affection_.\n\n[Sidenote: One of the blackest transgressions in the world for]\n\nThus in cases have we seen mounfull violence used, to a _wife_ or\n_brother_ in some kind of _distempers_ and _distractions_.\n\nBut when _Gods children_ shall so far degenerate, as to _pursue_ the\nlife of each other, though it be with desire to cover a sin, and to\nkeep _Gods name_ from being dishonored (as in _Davids_ case) it is a\n_weaknesse_, it is a _sicknesse_, which although it be not unto death,\nyet bringeth it neer unto _Deaths door_,and made _David_ cry out with\n_bitternesse_ of his soul, _Deliver me from blood-guiltinesse O my God,\nand my tongue shall sing loud of thy righteousnesse_.\n\n[Sidenote: _Thirdly._]\n\n[Sidenote: A compassionate heart even towards enemies is a Christian\nheart.]\n\nA third tryal of spirituall _health_ and _strength_ is a\n_compassionate_ and _pitifull, melting-heart_ over the _afflicted_ or\n_miserable_, yea, although our _enemies_, or _enemies_ of their owne\n_Salvation_.\n\nThus the Lord _Jesus_ sighs for the _hardnesse_ of the _heart_ of his\n_Enemies_: thus he _weeps_ over _Jerusalem_ that was to kill him, and\nprayed for his _persecutors_ and _enemies_.\n\nThus _Jeremy_ powres forth his _Book_ and _Rivers_ of _Lamentations_\nfor _Jerusalem_ of old, as _Christ_ for the latter.\n\n[Sidenote: _2 Tim. 2. 26_.]\n\nThus _Gods_ people are commanded to _weep_ with them that _weep_: And\nwhen any oppose themselves, wee ought in _meeknesse_ and _patience_ to\nbear it, as knowing their wofull and miserable _bondage_ and _slavery_\nto _Sathan_: And who knows whether it will please _God_ in infinite\nmercy and compassion to deliver them by vouchsafing _repentance_ in\n_Christ Jesus_, as he hath done to us?\n\n_Object._ But may not _Gods_ children exceed and over-grieve for others?\n\n[Sidenote: Gods people mourn for others.]\n\nYea doubtlesse, and therefore _God_ chideth _Samuel_ for over-grieving\nfor _Saul_, because _God_ hath rejected him: _Gods_ children may as\nwell exceed the bounds of _griefs_ as of _joy_ and _anger_, and any\nkind of _Passion_ or _affection_: but it is ever safer to fall on the\nright hand of too much _mercy_ and _compassion_, then on the left of\n_Anger_, _Wrath_ and _Cruelty_.\n\nHence _David_ weeps over _sinners_ with _Rivers_ of _Tears_, because\nthey kept not _Gods Law_. Hence we are commanded to bear the _burthens_\nof others, and so fulfill _Christs Law_. All sin is a _burthen_, but\nespecially to _Gods children_, whether they commit it out of a deceived\n_judgment_, and _conscience_, or out of _passion_, and sudden _slight_\nof _temptation_: Their _sins_ therefore (especially if _superiours_,)\nwe must cover, and with shame, and sorrow go backward like _Shem_, and\n_Japheth_, as grieving, and unwilling to behold their _nakednes_.\n\n_Obj._ But we are commanded not to suffer _sin_ upon our _Brethren_,\nbut reprove them?\n\n_I_ answer, then is the _tongue_ a fit _instrument_ to reprove others,\nwhen it is tuned by a grieved _heart_, that considers, and ponders it\nself, as subject to _temptation_, and _sin_, as others, except _mercy_\nmake the difference, and deliver from _temptation_.\n\n[Sidenote: 4thly.]\n\n[Sidenote: Impartiall reproving a character of Gods people.]\n\nFourthly, it is a good evidence of _spirituall health_, respecting\nothers, when we endure not sin to lie upon them, or rather them to\nlie in the pit of _sin_, but endeavour to help them out by wise, and\nloving, and seasonable _reproof_, and _exhortation_.\n\nHence _Job_ endures not _sin_ in the wife of his _Bozome_, but chargeth\nher with _folly_ for her impatient, & impious _counsell_: Hence _David_\nsmites deeply his dearest _Michol_, when she mocks at his holy zeal for\nthe _Lord_, and his _worship_.\n\nHence _Christ Jesus_ sharply reproves his faithfull servant and\nApostle _Peter_, and that only for (seeming) loving, and affectionate\n_councell_: Get thee behind me _Satan_.\n\n[Sidenote: Bold reprovers for sin.]\n\nAgain, as true love, and zeal for _God_, (when strong) spares not the\ndearest: so neither doth it balk, or shun the _highest_. Thus deal\n_Gods Prophets_, even with _Kings_, and _Princes_: Thus _Samuel_ spares\nnot _Saul_, nor _Nathan_ _David_, _Eliab_ _Ahab_, nor _John Baptist_\n_Herod_ and his _Queen_, even for those most neer, and darling _sins_,\nwhich were most _dangerous_ to touch, and meddle with.\n\n_Qu_: How stands such bold, and sharp _language_, (as some of the\n_Prophets_ used) with humble _Duty_, _Fear_, and _Reverence_, due unto\n_superiours_?\n\nI answer, as true _affection_ stands with plain, and sharp reproof of\n_dearest_, so true _humility_ in bold dealing on _Gods_ behalf, with\nthe most _supream_, and highest.\n\nHence are _Gods_ people also commanded not only to reprove, but to\nseparate in case of finall _obstinacy_ in _sin_.\n\n_Obj._ This course may seem to destroy humane _society_, yea _nature_,\nand civillity out of the world.\n\n[Sidenote: Godliness makes civilitie more beautifull.]\n\nI answer, it is true that _Godlines_, and _Christian affection_,\nand _zeal_ for _God_ destroys corrupt _nature_, and _humanity_,\nbut otherwise _Godlines_ sanctifieth, and directeth _nature_, and\n_civility_, in the fear of _God_.\n\n[Sidenote: 5thly.]\n\nFifthly, it argues _strength_ of _spirituall life_, and _grace_, when a\n_Soul_ is able to withstand, resist, and repell such _sins_, unto which\nthe _opportunity_ of _temptation_ sollicites, and invites us.\n\n[Sidenote: _Joseph_ and _David_ admirable for resisting of temptations.]\n\nHence holy _Joseph_, and _David_, are propounded to us for heavenly\n_examples_ of _power_, and strength of _grace_, in resisting those\nmost, two plausible _temptations_ (to which the wicked _nature_ of\nman is so _prone_, and _subject_:) the one of _lust_ to _Women_, when\nstrongly and often solicited by his wanton Mistris: the other of\n_revenge_ toward man, when his bloody _persecutor Saul_, seemed by\n_God_ himself to be delivered, and brought into his hand.\n\n_Obj._ But _David_ himself was conquer'd by _uncleannes_, and _Asa_\nwreaks his _wrath_, upon the very _servant_, and _Prophet_ of the most\n_High_, and yet both _David_, and _Asa_ were thought to be _strong_ in\n_grace_, and _power_ of _Godlines_?\n\n[Sidenote: The fals of Gods children and to what end.]\n\nI answer, _Gods champions_ are sometimes strong, and sometimes weak,\n_strong_ in some things, _weak_ in others, and (as the strongest\n_bodies_) subject to spirituall _colds_ and _falls_, and _hurts_, which\nare most graciously recorded for our _comfort_ in our _falls_, as well\nas the holy _victories_ of the _Saints_, to make us _watchfull_, and\n_couragious_.\n\n[Sidenote: A Christian bearing of reproof a good argument of much of\nChrist Jesus.]\n\nSixtly, in matters concerning others, it is a good _argument_ of\n_strength_, of _grace_, when we can patiently, and thankfully bear a\n_Reproof_, and _Admonition_, when we can esteem a _Reproof_ for our\nevill _words_, or _ways_, not as a _blow_ or _stroak_ on the _Head_,\nbut as a sweet, and precious _Ointment_ powred on us.\n\nHence the admirable _patience_, and _meeknes_ of _Hanna_, when _Eli\nzealously_, but _uncharitably_ reproved her for _Drunkennes_. Hence\nwhen _Christ Jesus_ most sharply reproved _Peter_, and afterward _Paul_\ndealt severely with him about dissembling in the matter of _Communion_;\nWe hear not of the least _impatient_, or _bitter_ word to either,\nyea when he was unjustly charg'd, and that by _Saints_ (Act. 11) he\npatiently bears it, and returns a soft, and gentle _answer_, which\nturned their murmuring _accusations_ into joyfull _satisfaction_, and\n_thanksgiving_.\n\n[Sidenote: Gods people may possibly be angry at reproofs.]\n\nBut now the _scorner_, yea the godly being (weak) reproved burst out\nin wrath. Thus not only _Ahab_ imprisons _Micaiah_, and _Herod_, _John\nthe Baptist_, but _Asa_ also claps up fast the reproving Prophet, and\nthe best of _Gods children_ are subject to such sad _distempers_, when\neither a mistake of _judgment_, or a _pang_ of _passion_ sinfully\nhinders the _receit_ and _working_ of the _Reproofs_ of the _Almighty_,\nwhich are wholsome heavenly _potions_ intended by him the _Father_\nof mercies, for our good, who ever be the _cup_, the _vial_, or\n_instrument_.\n\n[Sidenote: Naturall wisdome goes far, but not so far as spirituall.]\n\n_Obj._ Many _Philosophers_ by _naturall wisdome_, and many _civill_ and\n_morall_ men, out of the _principles_ of _civillity_ and _morality_,\nand sometimes for some private ends, will bear a _Reproof_ with\n_patience_: And hence that of _Solomon_, rebuke a wise _man_, and he\nwill love thee: whence it may seem that men by strength of _wisdome_\nmay receive in _love_, and _profit_ by a _Reprehension_.\n\nI answer, _Gods children_ (as well as naturall men) may also act from\n_Rules_ of _Reason_, and naturall wisedom, but withall they act from\nan higher _ground_, and _principle_, that is they hear they see _Gods\nwise_, and _holy_ permitting hand in the foulest _mouth_; So _David_\nacknowledgeth _God_ in _Shimeis_ railing, and _Hezekiah_ in _Rabsheka_\nhis _provocations_, and _blasphemies_.\n\n[Sidenote: Reproaches send Gods people unto God.]\n\n2dly. _Gods children_ by _reproofs_, by _slanders_, and _reproaches_,\nare sent to _God_: So _David_ as a figure of _Christ Jesus_, and so\n_Moses_ also, when the people in their _murmurings_, reproached him, as\nthe _cause_ or _occasion_ of their _miseries_, he runs to _God_, and\npraies even for those _unworthy_, and _unthankfull_ men.\n\nLastly, with reference to our walking with others, it is an _argument_\nof great strength of _grace_, when _glory_ of the _Lord_ and the\nsalvation of _Gods_ people is so great, and so _dear_ in our eyes,\nthat we can with (upon _supposition_ of them two) that we not onely\nloose our _temporall_, but our eternall _state_ and _welfare_: Hence\nthose two famous and _wonderfull speeches_ of those two glorious stars\n_Moses_ and _Paul_: Blot me out of thy _book_ saith _Moses_: And I\ncould wish to be accursed from _Christ_, saith _Paul_, for _Israels_\nsake.\n\n_Ob._ But can such a _wish_ be lawfull though for the _gain_ and\n_glory_ of _Christ_, since to be accursed from _Christ_ cannot be\nwithout sin against _Christ_?\n\nI answer: I will not dispute what _accursedness_ or _separation_ from\n_Christ_, that is, some saying that _Paul_ wished onely a _temporall_,\nand some an _eternall separation_ from _Christ_: some a _separation_\nfrom _joy_ and _delight_ in the _presence_ of _Christ_, but not from\nthe _puritie_ and holiness of _Christ_: But I say, doubtless so neer as\nany soul approacheth to these heavenly _copies_ of _Moses_ and _Paul_,\nso neer comes he to the greatest _strength_, and health, and beautie of\na _Christian_ life.\n\n_Ob._ But can any man now attain to such a _strength_ of _grace_ as\nthis, so to wish?\n\n[Sidenote: Different manifestations of Christ Jesus in his people.]\n\nI answer: as it is in _nature_ so in _grace_, there are _children_\nand _young_ men (or _strong_ men,) and there are _old_ and _aged_\nmen in _Christ_: Again, as it is _nature_, so in _grace_; there are\n_differences_ of _children_, and differences of _young_ and _aged_ men\nin _Christ_: every _Israelite_ had not the strength of _Samson_: nor\nevery of _Davids_ Souldiers the _strength_ and _valour_ of _Davids\nworthies_: yet so neer to these heavenly _copies_ as we approach, the\n_stronger_ we are in the _grace_ of _God_ in _Christ_: And doubtless\nit cannot be but it is in the desire of every true _childe_ of _God_,\nnot onely to enjoy a prettie moderate _health_ of _spirituall_ life,\nbut to be as _strong_ in _faith_ as _Abraham_, in meekness as _Moses_,\nin _patience_ as _Job_, in _affection_ to _God_ as _David_, and as\n_zealous_ for the _Lord_ and his _glory_, as were this blessed _pair_\nof _zealous_ servants of the most high, _Paul_ and _Moses_.\n\n       *       *       *       *       *\n\n[Sidenote: Some means which Gods Spirit useth as preservatives.]\n\nI am now come (dear Love) to the third and last _Head_ proposed, which\nis some few means of _recovering_ and _preserving_ of _Christian\nhealth_ and cheerfulness, and the preventing of _spirituall sicknesses_\nand _diseases_: In this I shall desire to be brief, lest by too long\na _discourse_ I discourage thy _reading_, and hinder thy use and\n_improvement_ of it.\n\n[Sidenote: Soul-examination a soul means of spirituall preservation.]\n\nFirst then, holy _consideration_ of our _estate_, a deep and frequent\n_examination_ of our _spirituall_ condition is an excellent means of\n_Christian health_ and temper: Thus teacheth us the holy _Spirit_ of\n_God_ by _Jeremie_, _Lam: 2_. _Let us search and try our ways, and turn\nunto the Lord._\n\nThis searching and examining of our ways in _Gods_ presence is (as\nit were) a casting up of our _accounts_ between _God_ and our souls,\nwherein we truly verifie that true saying, That often _reckoning_ makes\n_God_ and our _souls_ true _friends_.\n\nThis _dutie_ is hard, and therefore we must often crie to _God_ with\n_David_, _Psal. 139_. Search me O _God_, and try my _heart_, and see if\nthere be any _wicked_ way in me, and lead me in the way _everlasting_.\n\n[Sidenote: Affliction the season of Examination.]\n\nThis holy _practice_ ought to be frequent, but then especially when\nthe hand, and _Rods_ of the _Lord_ are upon us: For then (as _Job_\nsaith) _God_ softeneth our _Hearts_, and we are most like then to be\nas the ground, mollified upon a _Thaw_, fit to be broken up, or like\nthe ground moistened with _storms_, and _showers_ from Heaven, then in\nsome hopefull turn for the _Lords_ most gracious _seed_, and heavenly\n_planting_.\n\n[Sidenote: 2dly.]\n\n[Sidenote: Christ Jesus his appointments undoubted means of Christian\nhealth and chearfulness.]\n\nSecondly, maintain an earnest longing, and endeavour to enjoy _Christ\nJesus_, who is our _souls_ life in every holy _Ordinance_, which he\nhath appointed. If it be possible (with true _satisfaction_ to our\n_consciences_, and _doubts_ in _Gods_ presence) let us never rest from\nbeing planted into the holy _society_ of _Gods_ children, gathered\ninto the _order_ of _Christ Jesus_, according to his most holy _will_\nand _Testament_: Remembering that _Christian health_, _grouth_, and\n_flourishing_, are promised to the _Trees_ planted in _Jehovahs_ house:\nAnd that the holy _Ordinances_ are the _Lords provisions_, and soul\n_meals_, and _Breasts_ which he hath graciously appointed for his\n_children_, of all _sorts_, and _ages_.\n\n[Sidenote: Prayer with fasting a most Christian and mighty ordinance.]\n\nEspecially be much in holy _prayer_, and _fasting_ before the _Lord_:\nthis is an _Ordinance_ of which neither _Pope_ nor _Devill_ could ever\ndeprive a _child_ of _God_: If it be possible practice this duty with\nothers, however before the _Lord_ in secret: remembring how frequent\nthe _children_ of _God_ in holy _scripture_ were in this _duty_.\n_Daniel_ is an heavenly _pattern_: and so is _David_, who wept and\nchastised his soul with _fasting_ although he was reproached for it,\n_Psal. 69_.\n\nOur holy _Bridegroom_ the _Lord Jesus_, tels us that the _Bridegroom_\nshall be taken away, and then his servants fast: as if he had expressly\nnamed the times of the _Antichristian bondage_, wherein the _followers_\nof _Jesus_, like the blessed _Women_, (_John the 20_.) _weeping_, cry\nout, they have taken away my _Lord_, and I know not where they have\nlaid him.\n\nThis holy _Ordinance_ is of such admirable use among the _Saints_,\nthat even in the first, and purest times of _Christianity_, we read of\n_Christian yoak fellows_, consenting to a _separation_ from each other,\nfor a time that they may give themselves to _prayer_, and _fasting_, 1.\nCor: 7.\n\n_Obj._ But some say _fasting_ as it seems to be more proper to the _Old\nTestament_, so seems it not so usefull in the _New Covenant_, when more\n_spirituall_ worship, and _spirituall_ joys seem more _suitable_, and\n_seasonable_.\n\n[Sidenote: The excellent use of prayer and fasting.]\n\nI answer, all the former _Scriptures_ declare it to be an _Ordinance_\nof the _New Testament_, as well as a _prayer_ itself: And for the _use_\nof it, it is most admirable for the _separating_, and _abstracting_ of\nthe _mind_, and _spirit_, from earthly _occasions_, and _comforts_,\nfor the devoting of the _soul_ to heavenly _consideration_, and\n_examination_ of our wayes, for the pouring forth of _prayers_,\nand _cries_ to _God_ in the many great, and mighty _straights_\nwhich _Gods_ people passe through in this _vale_ of _tears_, and\n_Lamentation_. And indeed it is (as I may say) the taking of a _soul\nsweat_, or _soul purge_ for the avoiding and cleansing out our\nspirituall _Humours_, and _corruptions_.\n\n[Sidenote: 3dly.]\n\n[Sidenote: Spirituall taking of cold.]\n\nThirdly, as ever we would preserve our _spirituall health_, let us\ncarefully take heed of spirituall _colds_ and _obstructions_: For as\nit is in the _naturall_ man, a _cold_ it self is a great _distemper_,\nand the _ground_ and _beginning_ of others, when the _warm streams_ of\n_blood_, and _spirits_ are stopt up, and obstructed: So is it, (and\nmuch more in the _spirituall_) when our heavenly _spirits_ are stopt\nby damp _colds_, and _obstructions_ of unnecessary frequenting of\n_cold societies_, and _places_ destitute of the _life_ of the _Sun_ of\n_Righteousnes Christ Jesus_.\n\nThe _Lord Jesus_ is a _Christians Garment_: O let us keep that blessed\n_garment_ always close about us, and in all places, and in all\ncompanies, and upon all _occasions_ expresse the _life_, and _power_ of\n_Christ Jesus_, longing to know, and to follow his blessed _words_, and\n_examples_ in _life_, and _death_.\n\n[Sidenote: 4thly.]\n\n[Sidenote: Gods people must watch against the surfeiting upon worldly\ncomforts.]\n\nFourthly, take heed of _spirituall surfets_, that the feeding too much\nupon the _comforts_ of _yoak fellows_, _children_, _credit_, _profit_,\n(though sweet, and wholsome as _hony_) turn not to _bitternes_, and\n_loathing_.\n\n_Gods_ children as _travailers_ on the Land, as _Passengers_ in a\n_ship_, must use this world, and all comforts of it, with _dead_,\nand _weaned_, and _mortified affections_, as if they used them\nnot: If _Riches_, if _Children_, if _Cattel_, if _Friends_, if\nwhatsoever increase, let us watch that the _Heart_ fly not loose upon\nthem: But as we use _salt_ with raw and fresh meats, let us use no\nworldly comfort without a savoury _Remembrance_, that these worldly\n_Goods_ and _comforts_ are the common portion of the men of this\nperishing _world_, who must perish together with them. Let us muse\nupon their _insufficiency_ to content, and fill our _Hearts_, upon\ntheir uncertain coming, and going with _Eagles wings_: upon their\n_anxiety_, and perplexednes full of _Thorns_, & _vexations_: upon their\n_certainty_ of departing, how soon we know not. O let us therefor beg\n_grace_ from _Heaven_, that we may use earthly _comforts_ as a _stool_\nor _ladder_ to help us upward to heavenly _comforts_, _profits_,\n_pleasures_, which are only _true_, and _lasting_, even _eternall_ in\n_God_ himself, when these _Heavens_, and _earth_ are gone.\n\n[Sidenote: 5.]\n\n[Sidenote: The power of meditating the joyes that are to come.]\n\nFifthly, to maintain a spirituall _health_ and _chearfulness_ is of no\nsmall use (as _Paul_ writes to _Timothie_) sometimes to help our _cold\nstomacks_ with a little _wine_ or _strong drink_ of the _hope_ of the\n_joyes_ to come: Lay hold (saith _Paul_ to _Timothie_) of _eternall\nlife_: and as the _Souldier_ meditates upon the _glory_ of his\n_victories_: The sick _passenger_ at Sea upon his _sweet refreshings_\non shore: the _Traveller_ upon his _journeys end_ and _comforts_\nat his home: the _Labourer_ and the _Hireling_ on his _wages_, the\n_Husbandman_ on his _harvest_: the _Merchant_ on his gain: the _woman_\nin _travail_, on her _fruit_: so let us sometimes warm and revive our\ncold _hearts_ and fainting _spirits_, with the assured hope of those\n_victories_, those _crowns_, those _harvests_, those _refreshings_ and\n_fruits_, which never _eye_ hath seen, nor _ear_ hath heard, nor never\nentred into mans _heart_ the things which _God_ hath prepared for them\nthat love him: Of which however it pleaseth _God_ to give his servants\na _taste_ in this _life_, yet the _harvest_, and the _vintage_ are\nto come, when they that suffer with _Christ Jesus_ shall reign with\nhim, and they that have sown in _tears_ shall reap the never ending\n_harvest_ of inconceivable joyes.\n\n[Sidenote: 6thly.]\n\n[Sidenote: Bitter and untoothsome things may yet be of a blessed and\nwholsome use to Gods people.]\n\nSixthly, as it is in the _restoring_ of the _body_ to _health_, or\nin the _preserving_ of it in an healthfull _condition_: it is often\nnecessarie to use the help of _sharp_ and _bitter_ things, _bitter\npils_, _bitter potions_, _bitter medicines_, _sweatings_, _purgings_,\n_vomitings_, _blood-lettings_, &c. So is it with our _souls_, and\n_spirits_, and preservation of the _health_ and _chearfulness_ of the\nspirituall and the _inner_ man.\n\n[Sidenote: Two sorts of bitter afflictions.]\n\nThe _sharp_ and _bitter_ things which it pleaseth _God_ to make use of\nin these cases are of two sorts.\n\nFirst, such as himself is pleased to use towards us in the _way_ of his\nfatherly _afflictions_ of all _sorts_: on our _spirits_, our _bodies_,\nour _yoak-fellows_, _children_, _servants_, _cattel_, _goods_, &c.\nout of which, yea also out of the _injurious_, and _slanderous_, and\npersecuting dealing of others, yea and out of our own _sins_ and\nfailings his most holy and infinite _wisdom_, fetcheth all sorts of\n_cleansing_ and _purging_, yea and sometimes a _cordiall_ and healing\n_physick_.\n\nThe second sort of sharp and _bitter_ means are such, as we\n_voluntarily_ use and _apply_ our selves unto our selves, for\nthe _slaying_ and the _purging_ out of the _filthy humours_ and\n_corruptions_ of _pride_, _securitie_, _uncleanness_, _self-love_,\n_covetousness_, and what ever else remains behinde of the _body_ of\n_death_ in us.\n\n[Sidenote: The Scripture the true storehouse of soul physick.]\n\nIt is true that the _word_ of _God_, and all his holy _Ordinances_,\nthey are not only of a _feeding_, and _nourishing_, but also of a\n_purging_, and _cleansing Nature_, of a _preserving_, and a _restoring\nQuality_: and therefore out of these, we must take _direction_ for all\nour _spirituall Remedies_, against those _foul distempers_, unto which\nour _spirituall_, and _inner_ men are subject.\n\n[Sidenote: 1.]\n\n[Sidenote: The remembrance of our sins bitter, yet an wholsome pill.]\n\nFirst, then it is an _wholsome_ though _bitter pill_, often to call to\nmind our _many_, our _great_, our _known_, our _unknown_ transgressions\nagainst; the _Lord_ as a _Creatour_, against the _Lord_ as a _Father_,\nagainst the _Lord_ as a _Redeemer_, against _Christ Jesus_, against his\nholy _Spirit_, against his _Ordinances_, against his _Saints_, against\nour _selves_, &c. Yea the _sins_ and severall _corruptions_ of our\n_Natures_, _callings_, and _conditions_, to which we yet are subject,\nand lye open, and without _supply_ of _Grace_, and _strength_ from\n_Heaven_, we shall fall, and tumble into, as well as the strongest of\n_Gods servants_, of whose wofull _falls_ we read of in holy Scripture.\n\n_Obj._ It is a part of the _Lords New Covenant_, that he will forgive\nour _sins_, and remember our _iniquities_ no more.\n\n[Sidenote: Gods children bound to beg for pardon of sin.]\n\nI answer, unto all the _promises_ of all sorts, (_Ezek. 36_.) it pleaseth\nthe _Lord_ to adde this Gospel _Proviso_; For all this I will be sought\nunto saith the _Lord_, according to that most holy direction, of the\n_Lord Jesus_, to pray daily, not only for _daily Bread_, but also for\n_daily forgivenes_.\n\n_Obj._ The Lord hath forgiven them already in _Christ_, what need to\npray for forgivenesse of them again.\n\n_I answer_, We must marke the _Lords Ordinance_, for all this I will be\nsought unto: _Prayer_ and other _spirituall Ordinances_ hath the Lord\nappointed for our _souls_ good, as well as _corporall meanes_ for our\nbodily comfort.\n\n[Sidenote: Godly sorrow not inconsistent but subservient to spirituall\njoy.]\n\nHence the many examples of the servants of _God_ throughout the whole\nScripture, both before _Jesus Christ_ and since, _David_, _Peter_,\n_Mary Magdalen_, breaking forth into heavenly showres of godly\n_teares_. Hence the _Paschall Lambe_, (the figure of _Christ Jesus_)\nwas appointed by the _Lord_ to be eaten with _bitter herbs_, implying\nand teaching that _Jesus Christ_ himselfe, his _blood_, _pardon_ of\n_sin_, _Life_ and _Salvation_, and all the _spirituall_ and _eternall\nsweets_ that here below we finde in _Christ Jesus_, they have not their\n_native_ and proper rellish without the helpe of such sharp and bitter\n_hearbs_.\n\n[Sidenote: Gods councels absolve not us from menes & endeavours.]\n\nWhat though therefore in _Gods councel_ before the _world_ was, all\nhis works of _creation_ and _redemption_, _vocation_, _justification_,\n_glorification_ are knowne to him and acted by him? I say, in the\nmost inconceivable deep _councels_ of his will, according to which he\nworketh all things, _Ephes. 1. 11_? yet were it _presumptuous madnesse_\nin us, and a tempting of the _jealous eyes_ of the most _High_, to\nneglect the _wayes_, and _meanes_, and _paths_ of _mercy_ for _Soul_\nor _Body_, which his most holy _Wisedome_ out of _infinite Grace_ and\n_goodnesse_ hath appointed to us?\n\n[Sidenote: The due consideration of Gods justice is an heavenly though\nbitter pill.]\n\nA second sharp and bitter _pill_ to purge out spirituall _corruption_,\nis a due and serious pondering of the _nature_, of the _justice_ of\nthe most _High_; notwithstanding all the infinite _sweetnesse_ of the\n_Ocean_ of his _mercy_, and notwithstanding all the _colours_ and\n_pretences_ which we poor sinners invent to our selves, to hide from\nour eyes, the _greatnesse_ and _dreadfulnesse_ and terrours of it.\n\nWell therefore might _Job_ say: therefore am I troubled at his\npresence, and when I consider I am afraid of him; and _David_, _Psal.\n119_. My _Flesh_ trembleth for fear of thee, and I am afraid of thy\n_judgements_.\n\n_Object._ But _John_ saith, perfect _love_ casteth out _fear_.\n\n_I answer_, The true love of _God_, never casteth out the true feare of\n_God_, but only that which is false and _counterfeit_, that which is\nthe fear of a _Beast_ of _slaves_ and _Devils_.\n\nHence it is that the _Spirit_ of the fear of the _Lord_ was poured upon\nthe _Lord Jesus_ himself.\n\nThis _feare_ is an holy _awe_ or _reverence_ proper to a true and\nheavenly ingenuous child of _God_, even (first and chiefly) to _Christ\nJesus_, the _elder Brother_ (in a sence) of all the _children_ of\n_God_. To cherish which holy _fear_ of _God_, let us cast our eyes\nupon the fiery flashes of his severe _justice_ revealed unto us in a\nthree-fold time, the time _past_, _present_, and to _come_.\n\n[Sidenote: The dreadfull rejection of the Angels]\n\nFor the time past, how dreadfull is that we finde of the _rejection_\nand _ejection_ of so many glorious heavenly Spirits the _Angels_,\ntumbled down for their sin of _Pride_, from the heighth of _Heaven_,\nand their glorious attendance upon _God_, to the depth of _Hell_ in\nhorrible _slavery_ to everlasting sinnes and torments.\n\n[Sidenote: The dreadfull sentence upon all mankind.]\n\nHow dreadfull was that dolefull _Sentence_ upon the whole race of\n_mankinde_, for the Sin of the first _root_, our first _Parents_ in\n_Paradice_? How wonderfull those _Plagues_ and _Destructions_ upon\n_Pharaoh_ and the land of _\u00c6gypt_, for their oppressing Gods people.\n\n[Sidenote: The destruction of _Egypt_ and _Sodom_, & the whole world.]\n\nAnd (before that) how fearfull and horrible was that _destruction_ and\n_burning_ up of _Sodom_, and _Gomorrah_ and other _Cities_ with _fire_\nand _brimstone_ from Heaven?\n\nAnd (before both these) how wonderfully fearefull and universall\nwas, the _destruction_ of the whole _world_, in that choaking, and\nAll-o'erwhelming _flood_ or _deluge_.\n\n[Sidenote: Fearfull stroaks of Gods justice upon _Israel_.]\n\nHow fearfull were the stroaks of _Gods_ displeasure upon his owne\npeople of _Israel_, in their many _Destructions_ and _Captivities_? How\nfearfull the rejection of the ten _Tribes_ wholly swallowed up and lost\nfor so many _ages_ and _generations_?\n\n[Sidenote: Upon the _Jews_ and _Jerusalem_.]\n\nHow lamentable were the _destructions_ (and especiall that by _Titus_\nand _Vespasion_) of the holy _City_, that glorious _Jerusalem_, in the\nslaughter and captivity of 1100000 thousand _Jewes_, _men_, _women_ and\n_children_?\n\nHow fearfull was the rejection of that whole _Nation_ of the _Jewes_,\never since but a _curse_ and a _scorne_ to all the rest of the\n_Nations_ of the world to this day?\n\n[Sidenote: Upon the Son of his love the _Lord Jesus_.]\n\nAnd (above all) who can but tremble at the _impartiall flames_ of\n_Gods justice_ on that _green_ and _innocent_ tree, his owne, and\nonly begotten son _Christ Jesus_, when he stood surety in the room of\n_sinners_ to make _satisfaction_ for their _transgressions_?\n\n_Object._ Grant _Gods justice_ and _fierce wrath_ to be so hot, so\nfiery and fearfull towards his _enemies_, yet, what need his _children_\nfear his _justice_, since that it is satisfied and his wrath appeased\ntowards his people, by the _sufferings_ and _blood-shed_ of _Christ\nJesus_.\n\n[Sidenote: The heavy & dolefull stroaks of Gods righteous hand upon his\nown people in this world.]\n\n_I answer_, It is so evident, that although _Christ Jesus_ his blood,\nhath quenched the fire of _Gods eternal wrath_ toward his people,\nand sweetened the bitter _Cup_ of all present _Judgements_ and\n_afflictions_: yet for his _Name_ and _Justice_ sake in this world,\n_Gods children_ have temporally felt the fearfull stroks of his\ndispleasure, and judgment must begin at the house of _God_.\n\nHence that dreadfull _blow_ of _Gods_ righteous _hand_ upon our first\n_Parents Adam_ and _Eve_, cast out of _Paradice_ with their _posterity_\n(even the whole race of _mankind_) notwithstanding their belief in the\n_promised seed of Christ Jesus_.\n\nHence the heavy _stroakes_ upon _Lot_, upon _Lots wife_, upon\n_Moses_, upon _Aaron_, upon _Sampson_, upon _Eli_, upon _David_, upon\n_Hezekiah_, upon _Josiah_, &c.\n\n_Object._ But some may say, _God_ sees no sin in _Jacob_, &c.\n\n[Sidenote: Gods holy end in his sore afflictions upon his people.]\n\n_I answer_, Their calamities are Judgements, that is righteous\nsentences of the most high, _Judgements_, though not eternall\nJudgements: these vindicate _Gods_ name and _Justice_ before an\nunrighteous _world_, and beare him witnesse of his _impartiality_,\neven towards his owne _children_; these humble and bring his people to\nrepentance and confession, and quicken their pace, and their hearts, to\nwatch against future _sins_ and _provocations_.\n\nHence saith the _Spirit_ of _God_ expresly, _1. Cor. 11_. For this\n_cause_ (that is for his childrens abuse of the _Lords Supper_) many\nare _weak_ and _sick_, and some are falne _asleep_; _God_ chastiseth\nhis own people, true _christian Churches_, for the abuse of his holy\n_Ordinances_ and _appointments_.\n\n[Sidenote: Gods justice visibly seen in the present sorrows of all\nsorts.]\n\nIn the second place, let us cast our eyes abroad and behold the\ndirefull signs and tokens, of _Gods_ severe Justice executed at this\npresent in the _world_. How lamentably doe we see before our eyes the\ndaily and continued effects of that first _wrath_ upon mankind, in so\nmany _sorrows_ of all sorts for the first transgression.\n\nLet us consider of the great constant _reproach_ and misery over all\nthe _Nations_ of the _World_, by reason of _Gods_ righteous _Sentence_\nin the division of so many _Tongues_ and _Languages_.\n\n[Sidenote: The horrible desolations of late years.]\n\nO come and see (saith _David_) what _Desolations_ (_Psal. 46._) the\n_Lord_ hath wrought in the _Earth_? How many _hundred thousands_ of\n_men_, _women_ and _children_ have of late years been swept away in the\n_world_, by _wars_, _famines_ and _pestilences_?\n\nAnd since we are commanded to _weep_ with them that _weep_; O that\nour _heads_ were _fountains_, and our _eyes rivers_ of _waters_, that\nwee might weep with _Germany_, weep with _Ireland_, yea, weep day and\nnight with _England_ and _Scotland_ (to speake nothing of other remote\n_Nations_) in laying againe and again to _heart_ the stroakes of _Gods_\nmost righteous _judgements_, in their most fearfull slaughters and\n_desolations_.\n\n[Sidenote: The wonderfull spirituall judgements upon the Nations.]\n\n[Sidenote: The direfull judgement upon the Jewes.]\n\nThe effects and marks of these most dreadfull _blowes_, every _eye_\nis forced to see but yet there are some _stroakes_, more fearfull\nand yet not easily perceived; such are the righteous _judgements_ of\n_God_, giving up the _Nations_ of the _world_ to so many horrible and\nblasphemous _worships_, _idolatries_ and _superstitions_. To speak\nnothing of whole _Nations_ and _Kingdomes_, that know not at all the\ntrue and living _God_, how _cold_ and _hard_ is that _stone_ that lyes\nupon the _mouth_ of that wonderfull _grave_ of _unbeliefe_, wherein\nthe _Nation_ of (_Gods_ choice and love) the _Jewes_ lye buried and\no'rewhelmed to this day?\n\n[Sidenote: The direfull judgement of Mahumatanism, and\nAntichristianisme.]\n\nWho can but _wonder_ and _tremble_ at so many hundreth thousand\nand millions of men given up for so long a time (in so many and\nso mighty flourishing _Nations_ of the world) I say, given up to\nthose two monstrously bewitching _Worships_ of _Mahumatisme_ and\n_Antichristianisme_, the dire effects of _Gods_ most righteous\njudgements upon the _Easterne_ and _Westterne_ professors of the\nknowledge of _God_ in _Christ Jesus_?\n\n[Sidenote: The lamentable captivity of Gods own people to Antichristian\nworships.]\n\nAdde to these that most fearfull and deplorable _captivity_ of the\nvery _soules_ and _consciences_ of _Gods_ owne people (for so many\nhundred years) under false and superstitious _Worships_. A righteous\n_judgement_, though not so easily discerned, yet in it selfe most\ndreadfull, and exceeding all the temporall calamities in the _world_.\n\n[Sidenote: The dreadfull and eternall judgement yet to come.]\n\nBut (thirdly) from these two times of _past_ and _present_, let us cast\nour eyes on the third which is yet to come, as _sure_ and _wonderfull_,\nwill shortly be these two most wonderfull and dreadfull _downfals_ of\nthose two so mighty _Monarchies_ (so great enemies to _Christ Jesus_)\nthe _Turkish_ and the _Popish_: according to the Prediction of the\nholy _Prophets_. How fearfull the _effusion_ of the _Viols_, in part\nfulfilled, and yet to be powred forth in their season? And not a\nlittle wonderfull is that mighty _destruction_ of the _Nations Gog_\nand _Magog_ gathered as the _sand_ of the Sea against the camp of the\n_saints_ of the holy _City_.\n\nAnd (to come to the full _period_ and _finall sentence_ of the most\nrighteous _Judge_ of the whole _world_) with what _horrours_ and\n_terrours_ shall these _Heavens_ and _Earth_ passe away; this _Earth_\nwith the works thereof being consumed and burnt up? How inconceivably\ndirefull will the last _eternall judgement_ be, when two worlds of men\n(the former destroyed by _water_, and this by _fire_) shall appeare,\nbefore the most glorious _Tribunall_ of the Son of _God_? When all the\nmost _secret sins_ shall be brought to _tryal_, and an account shall be\ngiven for _every idle word_?\n\nO who who can conceive the _terrours_ of that thundering _sentence_\n[_Goe yee cursed into everlasting fire, prepared for the Devill and his\nAngels, where the worm never dyes, and the fire never goes out_.]\n\n_Object._ But some may say, Can these sayings be any other then\na _Parable_ or _similitude_? for is the _Devill_ capable of any\n_materiall fire_? such as now is grievous and painfull to _flesh_ and\n_blood_?\n\n[Sidenote: The Parables of holy Scripture are ful of heavenly kernels\nof Truth.]\n\n_I answer_, Grant these sayings _Parabolicall_ or _similitudes_,\nas also that of _Dives_ and _Lazarus_: yet what are _Parables_ and\n_similitudes_ but _Glasses_ to represent unto us in more plain and\neasie wayes the holy _truth_ and mind of _God_?\n\n[Sidenote: The worme that never dyes, and the fire that never goes out.]\n\nThe _Kernell_ of _truth_ is not the lesse sweet though wrapt up in\nthe _shels_ and _husks_; Beyond all question therefore _Christ Jesus_\nforetels most sure and inconceiveable plagues to all that know not\n_God_, and obey not his glorious _Gospel_: And by this _Worme_ that\nnever dyes, and this _fire_ that never goes out, declares a _torment_\nto be inflicted upon both _men_ and _devils_ which shall be extream\nlike fire which shall be universall upon the whole sinfull _creature_,\nno part exempted, which shall be also _eternall_, never dying, never\nending, yet we may adore _Gods_ righteous judgements and (working out\n_Salvation_ with fear and trembling) make sure of a _Jesus_ a _Saviour_\nto deliver us from the _wrath_ that is to come.\n\n[Sidenote: The meditation of death.]\n\nIn the next place (my deare Love) let us downe together by the _steps_\nof holy _meditation_ into the _valley_ of the shadow of _Death_. It is\nof excellent use to walke often into _Golgotha_, and to view the rotten\n_skuls_ of so many innumerable thousands of millions of millions of men\nand women, like our selves, gone, gone forever from this life and being\n(as if they never had _life_ nor being) as the swift Ships, as the\n_Weavers shuttle_, as an _arrow_, as the _lightning_ through the aire,\n&c.\n\nIt is not unprofitable to remember the faces of such whom we knew,\nwith whom we had sweet acquaintance, sweet society, with whom we have\nfamiliarly eaten and lodged, but now growne _loathsome_, _ugly_,\n_terrible_, even to their dearest, since they fell into the _jawes_ of\n_death_, the _King_ of _terrors_.\n\nAnd yet they are but gone before us, in the _path_ all _flesh_\nmust tread: How then should we make sure, and infinitely much of a\n_Saviour_, who delivers us from the _power_, and _bitternesse_ of\n_Death_, and _Grave_, and _Hell_, who is a _resurrection_ and _life_\nunto us, and will raise up and make our bodies glorious, like his\nglorious _Body_, when he shall shortly appear in glory.\n\nIt is further of great and sweet use against the _bitternesse_ of\n_Death_, and against the _bitter-sweet delusions_ of this world daily\nto thinke each day our _last_, the day of our _last farewell_, the\nday of the splitting of this _vessell_, the breaking of this _buble_,\nthe quenching of this _Candle_, and of our passage into the land of\n_Darknesse_, never more to behold a sparke of _light_ untill the\nHeavens be no more.\n\n[Sidenote: 3 Terrible uncertainties.]\n\n[Sidenote: Meditations of death powerfull as to many heavenly purposes.]\n\nThose three uncertainties of that most certain _blow_, to wit, of the\n_Time_ when, the _Place_ where, the _Manner_ how it shall come upon us,\nand dash our _Earthern Pitcher_ all to pieces, I say the consideration\nof these three, should be a threefold _cord_ to bind us fast to an\nholy _watchfulness_ for our _departures_, and a _spur_ to quicken us\nto aboundant _faithfulnesse_ in _doing_ and _suffering_ for the _Lord_\nand his _Christ_, it should draw up our minds unto _heavenly objects_,\nand loosen us from the vexing _vanities_ of this vaine _puffe_ of this\npresent sinfull life.\n\nOh how weaned, how sober, how temperate, how mortified should our\n_spirits_, our _affections_, our _desires_ be, when we remember that we\nare but strangers, converse with _strange companies_, dwel in strange\nhouses, lodge in strange beds and know not whether this day, this\nnight shall be our finall change of this strange place for one far\n_stranger_, darke and dolefull, except enlightened by the _Death_ and\n_Life_ of the Son of _God_.\n\nHow contented should we be with any _Pittance_, any _Allowance_ of\n_Bread_, of _Cloaths_, of _Friendship_, of _Respect_, &c.?\n\nHow thankfull unto _God_, unto _man_ should we poor strangers be for\nthe least _crum_, or _drop_, or _rag_, vouchsaf'd unto us, when we\nremember we are but strangers in an _In_, but passengers in a Ship, and\nthough we dreame of long _Summer_ dayes, yet our very life and being is\nbut a swift short _passage_ from the bank of _time_ to the other side\nor _Banck_ of a dolefull _eternity_?\n\nHow patient should our _minds_ and _bodies_ be under the _crossing_,\ndisappointing hand of our all-powerfull _Maker_, of our most gracious\n_Father_, when we remember that this is the short _span_ of our\n_purging_ and _fitting_ for an eternall _Glory_, and that when we\nare _judged we_ are _chastened_ of the _Lord_, that we should not be\n_condemned_ with the world?\n\nHow quietly (without the _swellings_ of _revenge_ and _wrath_) should\nwe bear the daily _injuries_, _reproaches_, _persecutings_, &c. from\nthe hands of men, who passe away and wither (it may be before night)\nlike _grasse_, or as the _smoake_ on the chimnies top, and their _love_\nand _hatred_ shall quickly perish?\n\nYea, how _busie_, how _diligent_, how _solicitous_ should we be (like\n_strangers_ upon a strange _Coast_) waiting for a _winde_ or _passage_)\nto get _dispatched_ what we have to doe before wee hear that finall\ncall, _Away, Away_, let us be gone from hence, &c.\n\nHow should we ply to get _aboard_ that which will passe, and turne to\nblessed _account_ in our own _countrey_?\n\nHow should we over-look and despise this _worlds trash_ which (as the\nholy _woman_ going to be burnt for _Christ_ said of money) will not\npasse in Heaven?\n\nHow zealous for the true _God_, the true _Christ_, his _praise_, his\n_truth_, his _worship_, how faithfull in an humble witnesse against the\n_lyes_ and cozening delusions of the _Father of lyes_, though guilded\no're with _truth_, and that _by_ the hands of the highest or holyest\nupon the Earth?\n\nHow frequent, how constant (like _Christ Jesus_ our _Founder_ and\n_Example_) in doing good (especially to the _Souls_) of all men,\nespecially to the _Household_ of _Faith_, yea even to our enemies, when\nwe remember that this is our _seed time_, of which every minute is\nprecious, and that as our _sowing_ is, must be our eternall _Harvest_:\nfor so sayeth the Spirit by _Paul_ to the _Galathians_: _He that soweth\nto the flesh, shall of the flesh reap corruption_ or _rottennesse,\nand he that soweth to the Spirit, shall of the Spirit reap life\neverlasting_.\n\n\n_FINIS._\n\n       *       *       *       *       *\n\nTranscriber's Notes:\n\nItalic text is denoted by _underscores_.\n\nObvious printer's errors were corrected.\n\nEvery effort has been made to replicate this text faithfully, including\nobsolete and variant spellings, inconsistent and non-standard\npunctuation, inconsistently hyphenated words, and other inconsistencies.\n\nThere are several places where opening or closing parentheses marks\nappear, and it is not clear from the text where the paired parenthesis\nwould appear. In each case, the single parenthesis was left in place\nand no opening or closing parenthesis added.\n\nHowever, where printing issues interfere with readability, and the\nintent is absolutely clear from the text, changes were made to the\ntranscribed text.\n\nFor example: multiple spellings of \"Iesus\" have been changed\nto \"Jesus\".","title":"Experiments of Spiritual Life & Health, and Their Preservatives: In Which the Weakest Child of God May Get Assurance of His Spirituall Life and Blessednesse Etc.","tradition":"scripture-revelation","translated_text":null,"word_count":23958}